tntI)e(£itpaf3^eujgork 

THE   LIBRARIES 


Bequest  of 

Frederic  Bancroft 

1860-1945 


'GRAVED    BYdAtA^^ 


S  ©USY  I^IFE 


A   TRIBUTE    TO    THE    MEMORY 


R1:V.  DAVID  A.WALLACE,  D.D.,  LL  D., 


First  President  of  Monmouth  College. 


REY.  H.  F.  WALLACE. 


"I  have  fougfht  a  good  light,  I  have  finished  my  course,  I  have  kept  the 
faith  :  henceforth  there  is  laid  up  for  me  a  crown  of  righteousness,  which  the 
Lord,  the  righteous  judge,  shall  give  me  at  that  day  ;  and  not  to  me  only,  but 
unto  all  them  also  that  love  His  appearing."— II  Tim.  4  :  7,  8. 


GREELEY,  COLORADO 


Copyrighted,  1885,  by 
H.  F.  WALLACE. 


S^ 


5*; 


ax 


ALUMHI  OF  MONMOUTH  COLLEGE, 

WHO    REPRESENT 

THE   CAUSE   OF   CHRISTIAN    EDUCATION, 

FOR    WHICH    MONMOUTH    COLLEGE    WAS   FOUNDED, 

AND   TO    WHICH    THE   SUBJECT    OF   THESE 

MEMOIRS   HAD  CONSECRATED   HIS 

LIFE.    THIS    VOLUME    IS 

DEDICATED. 


CONTENTS. 

PART   I  — IN   MEMORIAM. 

CHAPTER  I. 
Early  Woek -^ 

CHAPTER  II. 
College  Work      -    - 17 

CHAPTER  HI. 
Monmouth  Pastorates       39 

CHAPTER  IV. 
Leaving  the  College 51 

CHAPTER  V. 
Last  Days - fi2 

PART   II  — DEAD.    YET   SPEAKING. 

SERMONS  AND  ADDRESSES: 

1 — Claims  of  the  Bible -    .     .    .  81 

2— Walking  in  the  Truth       --------  124 

3—"  What  Must  I  Do  to  be  Saved  V "'     -     -     -     -  146 

(V) 


vi  Conients. 

4—  Assurance  or  Salvation 154 

5— The  Holy  Spirit 168 

6— The  State  and  Temperance 181 

LETTERS: 

1— To  His  Children 204 

2 — To  A  College  Student .    .    .  209 

3 — To  A  Theological  Student 213 

4 — To  a  Young  Minister 225 


f 


p(Z\Qia^. 


IT  is  with  feelings  of  diffidence  that  I  present  this 
volume  to  the  i)nblic.  Few  will,  perhaps,  see 
more  defects  than  myself.  Yet  I  feel  that  it  is  going 
among  friends — among  those  who  knew  Dr.  Wallace, 
and  who  desire  some  memoriarof  him.  This,  how- 
ever, can  be  but  a  feeble  one.  His  lasting  memorial 
is  written  upon  the  hearts  of  the  sons  and  daughters 
of  Monmouth  College.  I  therefore  send  this  volume, 
not  into  the  cold,  cynical  world,  to  be  judged  b}^ 
merciless  critics,  but  I  send  it  especially  to  those 
who  knew  him,  and  had  learned  to  love  him,  and 
who  will  refrain  from  passing  a  critical  judgment. 

The  difficulty  of  gathering  material  for  such  a  work 
as  this  can  only  be  known. by  those  who  have  them- 
selves undertaken  a  similar  task.  His  busy  life  left 
him  no  time  for  writing  long  letters,  only  short  busi- 
ness ones,  and  very  little  in  the  form  of  a  diary.  In 
1873  his  residence  was  destroyed  by  fire,  and  most 
of  his  manuscript  sermons  and  lectures  were  burned. 
Very  few  of  his  sermons,  in  later  years,  were  written 
in  full.  The  matter  from  which  choice  was  made  for 
Part  II.  was  consequently  limited. 

To  the  many  friends  to  whom  I  am  indebted  for 
( vii ) 


viii  Preface. 


valuable  materials,  acknowledgment  lias  been  made 
in  the  course  of  the  work  where  their  communica- 
tions have  been  used;  but  I  would  especially  men- 
tion the  names  of  Prof.  J.  C.  Hutchison,  Ph.  D.,  a 
professor  in  Monmouth  College  almost  from  the  be- 
ginning, who  contributed  the  second  chapter;  the 
Rev.  Marion  Morrison,  D.  D.  ,a  classmate  and  life- 
long friend;  the  Rev.  Alex.  Young,  D.  D.,  LL.  D.,  a 
colleague  in  two  pastorates;  the  Rev.  Hugh  Forsythp, 
the  Rev.  J.  T.  Cooper,  D.  D.,  and  the  Rev.  J.  A., 
Grier.  I  would  also  acknowledge  the  many  en- 
couraging words  thai:  have  come  to  me  especially 
from  the  early  alumni  of  Monmouth  College. 

My  aim  has  been  to  present  as  truly  as  possible 
the  inner  life  of  the  man;  with  the  material  at  hand 
this  could  only  be  imperfectly  done.  There  was 
much  in  the  home  life,  and  in  the  private  communi- 
cations with  those  with  whom  he  had  to  deal,  that  can 
not  be  brought  to  the  view  of  the  public. 

My  prayer  is  that  this  little  volume  may  be  the 
means  of  magnifying  the  grace  of  God,  that  so 
cheered  and  sustained  the  heart  of  our  departed 
brother,  and  of  which  he  loved  so  much  to  speak  to 
others. 

Greeley,  Colo., 
August  1,  1885. 


PART      FIRST. 


N     MEMORIAM 


CHAPTER    I. 

EARLY    WORK. 

David  Alexander  Wallace  was  born  near  Fairview, 
Guernsey  County,  Ohio,  June  16,  1826.  His  ances- 
tors belonged  to  that  sturdy  race — the  Scotch-Irish 
— who  left  Scotland  and  settled  in  the  district  in 
Ireland  called  Ulster.  They  inherited  largely  the 
peculiar  characteristics  of  the  two  countries.  They 
carried  with  them  wherever  they  went,  a  love  of 
liberty — religious  and  secular ;  and  were  strong  advo- 
cates of  education.  They  figured  largely  in  the 
American  struggle  for  independence;  and  ''the  com- 
mon schools  of  America,  and  the  colleges  were  in  a 
great  measure  inaugurated  by  them."  The  thought 
of  separating  religion  from  secular  education  never 
entered  their  minds.  The  Shorter  Catechism,  as 
well  as  the  Bible,  occupied  a  prominent  place  in 
their  schools.  They  were  educators  in  the  highest 
sense  of  the  word.  They  believed  that  secular  edu- 
cation should  be  sanctified  and  directed  by  a  knowl- 
edge of  the  things  pertaining  to  the  kingdom  of 
God.  They  held  that  Christian  statesmen  were  the 
safest  and  best  to  control  the  affairs  of  state,  and 

(3) 


A    JJiisij    Life. 


that  men  trained  in  the  fear  of  the  Lord  made  the 
best  and  most  patriotic  citizens. 

David  Wallace  and  John  McClenahan  were  the 
grandfathers  of  David  Alexander.  It  is  not  known 
when  David  Wallace  came  to  this  country;  John 
McClenahan  came  in  the  year  1812,  just  before  the 
declaration  of  war  between  the  United  States  and 
England.  The  vessel  in  which  he  and  his  family 
came,  Avas  the  last  to  enter  an  American  port  until 
after  the  cessation  of  hostilities.  DaA'id  Wallace  is 
said  to  have  been  a  man  of  sterling  integrity,  great 
equanimity  of  temper,  and  strong  mental  powers. 
He  held  the  office  of  Justice  of  the  Peace  for  about 
thirty  years,  or  as  long  as  he  could  be  induced  to 
accept  it.  He  was  a  ruling  elder  in  the  Associate 
Reformed  Church,  first  at  St.  Clairsville.  Ohio,  and 
afterwards  at  Fairview,  Ohio. 

John  McClenahan  was  a  ruling  elder  in  the  Fair- 
view  congregation  for  about  thirty  years.  He  pos- 
sessed strong  mental  powers,  a  good  memory  and  a 
great  taste  for  reading,  and  thus  secured  a  vast  fund 
of  information  upon  the  history  of  the  church.  He 
wrote  a  number  of  articles  for  the  press,  some  of 
which  appeared  in  "The  Preacher,"  now  ''The 
United  Presbyterian." 

John  Wallace,  the  father  of  David  Alexander,  was 
born  in  Belmont  county,  Ohio.  His  mother,  Jane 
McClenahan,   was  born   in   county   Down,    Ireland. 


Karlji    Work. 


She  was  eight  years  of  a'<j^e  when  her  parents  came 
to  America.  They  were  married,  June  14,  1825, 
when  they  settled  on  a  farm  near  Fairview.  John 
WaUace  was  a  ruling  elder  in  the  Fairview  congre- 
gation of  the  Associate  Reformed  (Miurcli  for  over 
twenty  years:  first  under  the  pastoral  care  of  the 
Rev.  Samuel  Findley,  D.  D.,  afterward  under  that 
of  the  Rev.  Hugh  Forsythe.  He  died  April  20,  1850. 
His  pastor,  the  Rev.  Hugh  Forsythe,  writes:  "He 
was  a  man  of  good  sense,  sound  judgment,  very 
judicious  and  very  prudent.  He  was  kind  hearted. 
lu  cases  of  discipline,  if  he  erred  at  all.  it  was  on 
the  side  of  mercy.  I  suppose  he  had  more  influence 
over  me  than  any  other  member  of  session.  He  had 
great  influence  in  the  congregation.  Two  things 
gave  him  influence  in  congregational  meetings,  good 
sense  and  a  perfect  willingness  to  do  his  part.  He 
befriended  a  great  many  poor  people,  without  respect 
to  race  or  color.  When  he  was  buried,  some  colored 
people,  whom  he  had  befriended,  were  standing  near 
the  ori'ave  lookino^  into  it  while  tears  were  rolling: 
down  their  cheeks.  John  AVallace  was  emphatically 
the  poor  man's  friend.'' 

His  grandmother  McClenahan,  and  mother,  were 
women  greatly  beloved  by  all  who  knew  them.  They 
were  resjjected  and  loved  by  their  children  and 
grandchildren.  Their  influence  over  their  children 
was  great.      His  mother,  left  a  widow  with  a  number 


6  A  Busy  Life. 


of  children,  who  were  unable  to  do  much  for  their" 
own  support,  and  with  limited  means,  was  (Compelled 
to  plan  and  work  for  their  support  and  education. 
But  her  cheerful  spirit  and  energy  carried  her  over 
all  the  difficulties  in  her  way.  The  writer,  though 
young  during  those  trying  years,  can  never  forget 
the  anxiety  she  manifested  for  the  welfare  of  her 
children;  and  the  thoughts  that  passed  through  his 
mind,  when,  morning  and  evening,  we  were  gathered 
together,  a  chapter  was  read,  and  prayer  was  offered 
by  her.  This  was  in  the  days  when  women  were 
unaccustomed  to  take  any  part  in  public  religious 
exercises.  She  still  lives,  having  attained  her  four- 
score years. 

At  an  early  age  David  Alexander  manifested  an 
aptness  for  learning,  which  led  his  parents  to  deter- 
mine to  give  him  an  education.  He  started  to 
school  at  the  age  of  four  years.  It  was  in  the  winter 
of  1830.  He  spent  that  winter  with  his  grandfather, 
Wallace.  Although  too  young  to  walk  to  school 
through  the  snow,  yet  so  desirous  was  he  to  attend 
that  his  uncles  carried  him  there  and  back.  At  the 
age  of  twelve  years  he  entered  Madison  College, 
located  at  Antrim,  Ohio.  He  remained  but  a  short 
time.  His  parents  were  unable  to  keep  him  at  col- 
lege continuously;  hence  he  was  under  the  necessity 
of  teaching.  He  taught  his  first  school  at  Green- 
wood,  near   his   home,    when   he   was   about  fifteen 


Early   Work 


years  of  age.  A  debating  club  was  organized  in 
the  neighborliood.  wliicli  he  attended,  and  in  whose 
exercises  he  took  part.  Here  was  manifested  tliat 
ability  in  debnte  wliich  ('liaracterized  liini  in  after 
years. 

During  1842-18-1-^:  he  was  assistant  in  an  academy 
in  AVest  Virginia.  His  uncle,  the  Eev.  William 
Wallace,  D.  D.,  was  nominally  the  principal,  but 
the  work  was  mainly  performed  by  his  Mssistant.  In 
the  autumn  of  184:-l:,  he  entered  the  junior  class  in 
Miami  I^niversity.  The  Rev.  Marion  Morrison. 
D.  D..  who  was  a  class-mate,  and  much  of  the  tijue 
room-mate,  thus  Avrites  concerning  his  college  days: 
''  He  made  many  warm  friends  while  in  college. 
He  was  the  kind  of  student  who  Avill  always  com- 
mand the  respect  of  his  professors.  Very  diligent 
and  intensely  devoted  to  his  studies,  he  never  went 
into  the  recitation  room  without  having  made 
thorough  preparation,  unless  something  very  unusual 
occurred.  Then  he  plainly  told  the  professor  he 
was  not  prepared,  and  gave  the  reason.  He  was  not 
satisfied  with  a  recitation  unless  he  had  thoroughly 
mastered  the  subject.  He  was  ambitious,  but  his 
ambition  was  of  that  kind  which  led  him  to  make 
thorough  work  of  whatever  he  undertc^ok.  His 
temperament  was  such  that  sometimes  he  Avas  the 
most  jubilant:  then  again  he  would  be  much  cast 
down,   almost  despondent.      Yet  when   in   his   most 


A  Busy  Life 


despondent  mood  lie  was  able  to  work  on  with  such 
energy,  that  no  one,  not  on  intimate  terms  with  him, 
wonld  ever  suspect  his  discouragements.  This 
remained  with  him  during  life."' 

He  graduated  in  August,  1840,  at  the  age  of 
twenty,  with  the  honors  of  his  class.  While  in  the 
last  session  of  the  senior  year,  he  was  elected  presi- 
dent of  Muskingum  College,  at  New  Concord,  Ohio. 
This  position  he  held  until  1849,  when  he  resigned 
the  presidency  of  the  college,  and  accepted  the  pc-si- 
tion  of  principal  of  the  North  AVard  Public  School 
of  AVheeling,  AVest  Virginia,  which  position  he  held 
about  two  years. 

In  these  positions  he  was  fitting  himself  for  his 
life  work,  that  of  an  educator.  But  his  desire  was 
to  secure  a  theological  education,  and  to  this  end 
his  heart  was  turned,  and  his  energies  were  bent. 
While  at  Wheeling,  he  pursued  a  course  of  private 
study  in  theology,  under  the  direction  of  his  uncle, 
Dr.  William  Wallace.  He  spent  two  sessions  at  the 
Theological  Seminary.  The  first  at  Oxford,  Ohio, 
then  under  the  direction  of  the  Eev.  Joseph  Clay- 
baugh,  D.  D. ;  and  the  second  at  Allegheny,  under 
the  direction  of  the  Eev.  John  T.  Pressly,  D.  D. 
He  was  licensed  by  the  Second  Associate  Reformed 
presbytery  of  Ohio,  April  10,  1849.  He  attended 
the  seminary  at  Allegheny  after  his  licensure.  About 
this  time  he  received  a  call  from    Canonsburfi^,    Pa. : 


Effi'l//    I  To /-A", 


also  one  horn  tlie  congregation  of  Fall  River,  Mass. ; 
but  he  felt  it  his  duty  to  accept  the  latter,  although 
the  more  needy  and  less  inviting  field.  He  was 
ordained  l)y  the  Associate  Reformed  presbytery  of 
New  York,  ami  installed  pastor  of  tlie  Fall  River 
congregation,  June  8,  1851. 

He  spent  the  summer  previous  to  his  ordination 
in  this  conorrejj^ation.  In  a  letter  to  his  friend, 
Marion  Morrison,  he  gives  expression  to  his  feelings 
in  reference  to  the  work  in  which  he  was  engaged, 
in  these  words:  "It  has  been  my  lot  heretofore  to 
be  compelled  to  work.  I  have  got  into  the  way  of 
it — I  can't  keep  from  it — work  I  must.  How  do  you 
find  it?  Is  not  preaching  to  souls  a  very  serious 
business,  far  different  than  seminary  preaching? 
Oli,  how  awful  a  business!  .  What  earnest  minister 
would  think  of  decking  his  sermons  with  garlands, 
made  of  the  flowers  of  rhetoric?  For  my  part,  I 
feel  that  the  work  is  too  awful  for  any  such  trilling. 
I  talk  right  on  the  plainest  truths  of  the  word — 
naked  though  they  be.  I  would  not  polish  a  truth, 
gloss  it  up,  until  it  slips  down  like  an  oyster  or  a 
sugar  coated  pill;  the  rough  corners  sometimes 
make  the  impression."  In  this  connection  we  will 
insert  an  extract  from  an  article  of  the  Rev.  James 
A.  Grier,  which  shows  that  his  early  ideas  of  preach- 
ing clung  to  him  through  life.  "His  presentation 
of  truth  was  so  exceedingly  clear  and  simple  that 


10  A  Busy  Lifr. 


often  it  did  not  look  well  iu  print.  In  the  pulpit, 
from  his  lips,  it  was  the  great  power  of  God.  In 
all  the  branches  of  illustration,  he  was  a  master. 
Especially  was  he  at  home  in  analogies  drawn  from 
ordinary  life,  travel,  business  transactions  and  such 
like  matter  of  fact  affairs.  What  clear,  pungent 
illustration  of  expiation  and  substitution  and  the 
duty  of  complete  repentance  he  used  to  draw  from 
the  ordinary  occurrences  of  human  life,  and  all  pre- 
sented in  the  most  idiomatic  English.  He  never 
lacked  a  word  or  apt  phrase,  but  it  was  always  clean 
and  chaste.  He  was  deficient  in  the  mental  quali- 
ties which  produce  flqridity  in  eloquence,  and  which 
takes  deliofht  in  elaborate  ornamentation.  Yet  he 
had  a  sublimity  about  him,  which  lifted  him  into 
lofty  heights  at  times ;  and  at  such  times  the  thought 
and  speech  of  the  man  did  not  alone  seem  to  rise 
but  the  man  himself.  Such  occurrences  were  some- 
what rare,  and  the  flights  short,  but  his  strokes  were 
those  of  the  eagle.  He  had  large  power  of  pathos, 
although  he  rarely  showed  it.  I  remember  a  chapel 
sermon  on  'Looking  to  Jesus."  when  almost  every 
face  was  wet  with  weeping,  and  another  on  the 
'  Solace  there  is  in  Jesus  at  the  time  of  death,'  when 
some  of  the  audience  broke  out  in  sobs.  At  such 
times  his  soul  seemed  in  flame  Avith  a  divine  fervor.'' 
In  reference  to  his  work  in  Fall  River,  previous 
to  his  installation,  he  said:   "I  liave  to  work  verv 


Early   Work.  11 


hard  here.  I  am  as  emphatically  a  missionary  as 
though  I  were  in  Damascus.  I  go  from  house  to 
house  preaching;  prayer  meeting  and  lecture  on 
Wednesday  evening,  two  sermons  on  Sabbath,  a 
lecture  on  the  Shorter  Catechism  on  Sabbath  even- 
ing, complete  the  round  of  my  parochial  labors.  It 
keeps  me  busy — busy,  but  that  I  like."  Concerning 
his  work  in  Fall  Eiver  while  pastor,  we  have  been 
furnished  the  following:  "In  addition  to  his  abund- 
ant services  on  the  Sabbath,  he  conducted  a  Bible 
class  on  Tuesday  evening,  which  was  open  to  all 
who  desired  to  attend.  Thursday  evening  was 
devoted  to  the  weekly  prayer  meeting.  He  always 
gave  a  lecture,  taking  as  a  basis  one  of  the  questions 
in  the  Shorter  Catechism.  When  he  came,  he  found 
a  congregation  discouraged  and  downcast,  by  means 
of  disappointment  and  debt.  The  congregation  was 
divided  into  districts.  An  elder  was  assigned  to 
take  charge  of  a  district  and  be  a  leader  in  it.  They 
met  once  a  week  to  talk  over  the  sermon  of  the  pre- 
vious Sabbath,  and  for  prayer  and  praise.  The 
pastor  met  with  one  of  these  divisions  each  week. 
There  was  also  a  plan  for  work  among  those  who  did 
not  attend  any  church.  Those  who  were  at  work 
under  this  plan  reported  once  a  month,  at  his  study, 
their  progress  and  any  work  of  interest." 

We  here  give  an   incident  which  illustrates   his 
work  and  the  character  of  his  preaching.     It  is  one 


12  A  Busy  Life. 


of  those  experiences  which  the  Master  gives  to  his 
faithful  servants  to  encourage  them  in  their  work. 
While  he  was  living  at  Wooster,  he  received  a  letter 
from  a  man  whom  he  had  never  seen,  nor  did  he 
knoAV  anything  concerning  him.  The  writer  stated 
that,  years  before,  he  had  been  in  Fall  Eiver,  had 
been  living  a  very  careless  life.  Being  in  the  park, 
in  the  suburbs,  one  Sabbath  evening,  where  a  young 
man  was  preaching  in  the  open  air,  he  was  attracted 
by  the  ''  handsome  boyish  face  of  the  preacher,-' 
who  was  presenting  the  free  offer  of  salvation,  which 
he  was  enabled  to  accept.  He  ascertained  the  name 
of  the  young  man,  but  lost  sight  of  him,  yet  he 
never  forgot  that  face.  He  had  at  that  late  date 
learned  where  he  was,  and  had  been  constrained  to 
write  and  tell  him  he  had  been  instrumental  in  sav- 
ing his  soul.  "In  the  morning  sow  thy  seed,  and 
in  the  evening  withhold  not  thine  hand:  for  thou 
knowest  not  whether  shall  prosper,  either  this  or 
that,  or  whether  they  both  shall  be  alike  good." 

In  1853  he  was  elected  to  succeed  the  Rev.  Dr. 
Claybaugh,  as  Professor  of  Theology,  in  the  Associ- 
ate Reformed  Theological  Seminary  at  Oxford,  Ohio; 
he  had  also  been  chosen  to  fill  the  chair  of  mathe- 
matics in  the  Miami  University,  located  at  the  same 
place.  Upon  the  advice  of  his  presbytery,  these 
offers  were  declined,  as  was  also  a  call  from  one  of 
the  churches  at  Pittsburgh. 


h:,irhl    Work.  18 


Previous  to  this  time,  August  21,  1851,  he  Lad 
been  united  in  marriage  t;)  Miss  Martha  J.  Findley, 
daughter  of  Mr.  James  Findley,  of  New  Concord, 
Ohio,  who  prt)ved  a  faitliful  companion  and  helper 
through  all  the  trying  scenes  of  his  life. 

A  mission  station  had  been  started  in  East  Boston, 
and  at  the  request  of  his  presbytery,  he  resigned 
his  charge  at  Fall  River,  to  engage  in  the  work  at 
that  place.  He  commenced  labor  in  this  field  on 
the  last  Sabbath  of  January,  1854.  The  congrega- 
tion was  regularly  organized  August  10,  1854,  and 
he  was  installed  pastor  November  15th  of  the  same 
year.  The  work  at  East  Boston  was  much  of  the 
same  character  as  that  at  Fall  River.  Many  of  the 
members  were  young  men,  who  worked  in  the  ship- 
yards. The  work  among  these  was  much  enjoyed. 
Nevertheless  the  work  of  building  up  a  congrega- 
tion was  arduous  and  slow. 

He  enjoyed  a  great  advantage  in  having  access  to 
the  public  libraries  of  Boston,  and  by  hard  and 
systematic  study  he  was  enabled  to  prepare  himself 
for  work  in  after  years.  In  addition  to  his  regular 
pastoral  duties,  he  prepared  and  published  a  pamph- 
let, entitled  -'The  Theology  of  New  England;  An 
attempt  to  exhibit  the  doctrine  now  prevalent  in  the 
Orthodox  Church  of  New  England."  Dr.  Daniel 
Dana,  of  Newburyport,  Mass.,  in  an  introduction  to 
this  pamphlet,    says:    "The  worjhy  and    respected 


14      .  A  Busy  Life. 


author  of  this  pamphlet  has  executed  a  task  of  no 
common  importance.  He  has  presented  to  the 
churches  a  view  of  the  theology  of  New  England,  as 
it  now  exists,  together  with  the  means  and  steps  by 
which  it  has  arrived  at  its  present  position.  The 
whole  work  is  marked  with  great  care  and  accuracy 
of  investigation,  with  great  cler.rness  of  statement, 
and  with  a  candor  which  is  mingled  with  a  decided 
and  warm  attachment  to  the  pure  principles  of  gospel 
truth.  In  a  work  involving  such  extensiveness  of 
general  survey,  and  such  minute  statement  of  par- 
ticulars, it  would  be  strange  indeed,  were  there  to 
be  found  no  mistakes.  In  the  present  case,  it  is 
believed,  there  are  few,  and  these  of  small  im- 
portance.'' 

This  pamphlet  shows  the  influence  which  sur- 
rounded orthodox  ministers  of  the  Calvinistic  school, 
and  exhibits  the  difficulties  they  had  to  encounter 
in  building  up  a  congregation  of  the  Calvinistic 
faith.  These  doctrines  he  firmly  believed.  He 
believed  them,  not  because  they  were  the  doctrines 
of  his  church,  or  of  his  fathers,  but  believed  them 
because,  upon  thorough  investigation,  he  found  them 
to  be  in  harmony  with  the  Word  of  God.  Before 
this,  while  a  student,  he  went  over  this  system  in 
comparison  with  Arminianism.  He  had  found  him- 
self inclined  to  Arminianism  and  wrote  to  his  uncle, 
the  Eev.  James  M*  Henderson,  pastor  of  an  Asso- 


Early    Work.  15 


ciate  congregation  in  Indiana,  stating  his  difficulties. 
Perhaps  he  had  known  that  his  uncle  had,  when  a 
young  man,  stumbled  for  years  on  the  same  ground, 
and  could  therefore  help  him  in  his  difficulty.  He 
replied  in  a  series  of  twelve  letters,  which  led  him 
to  embrace  the  Calvinistic  system  of  doctrine.  It 
was  his  design  to  have  these  letters  published,  but 
before  it  Avas  accomplished,  these  with  other  valu- 
able papers,  were  destroyed  ])y  fire.  He  did  not 
want  to  .believe  and  profess  simply  what  his  parents 
professed,  without  examining  for  himself  and  know- 
ing why  he  thus  believed.  He,  however,  did  not 
lightly  esteem  the  opinions  of  his  fathers.  In  later 
years  he  endeavored  to  impress  upon  the  minds  of 
his  students  the  importance  of  adhering  to  the  faith 
of  their  fathers  until,  after  a  thorough  personal 
examination,  they  were  satisfied  they  were  mistaken. 
It  was  well  that  he  had  the  opportunity  to  go  over 
and  settle  thoroughly  in  his  own  mind  these  impor- 
tant fundamental  truths;  for  afterwards  his  time  was 
so  much  occupied  with  pressing  college  duties  that  he 
would  scarcely  have  had  the  opportunity.  He  after- 
wards frequently  remarked,  that  he  could  not  have 
sustained  himself  in  Monmouth  during  these  active, 
busy  years,  if  it  had  not  been  for  what  he  had  garn- 
ered in  Boston. 

He  had  been  laboring  in  East  Boston  nearly  two 
years,  when  he  received  an  invitation  from  the  Board 


1(5  A  Busy  Life. 


of  Trustees  of  Monmouth  College,  Monmouth,  Illi- 
nois, to  become  the  president  of  that  newly  founded 
institution.  So  reluctant  was  he  to  leave  his  pres- 
ent field,  that  he  at  first  declined  the  invitation. 
However,  the  health  of  Mrs.  Wallace  had  been  fail- 
inof;  the  climate  of  New  Eno^land  was  too  severe  for 
her.  In  the  winter  and  spring  of  1856,  her  lungs 
fifave  her  much  trouble.  Under  these  circumstances 
an  invitation  came  the  second  time  to  become  presi- 
dent of  Monmouth  College.  He  consulted  .with  a 
noted  physician,  a  specialist  in  lung  disease,  who 
was  very  emphatic  in  his  opinion  that  she  could 
not  live  in  that  climate.  This  decided  him  to  accept 
the  position  tendered  him  in  Monmouth  College. 
His  resignation  of  the  pastoral  charge  of  the  East 
Boston  congregation  was  accepted  by  the  presbytery, 
September  10,  1856,  and  soon  after  he  went  to 
Monmouth  to  commence  what  proved  to  be  the  great 
work  of  his  life. 


CHAPTEK    II. 

COLLEGE    WOKK. 

The  history  of  David  Alexander  WaUace  would 
be  but  half  told  if  it  did  not  include  in  its  tell  in  tr 
his  relations  with  Monmouth  College.  Indeed,  we, 
who  were  the  most  intimately  acquainted  with  the 
college  and  her  president,  had  begun  to  think  that 
they  were  inseparable — ^tlie  one  could  not  exist  with- 
out the  other — and,  when  compelled  to  consent  to  a 
separation,  we  yielded  to  the  will  of  a  Divine  Power 
that  knew  best.  -  And  this  relation  was  formed  at 
such  an  early  day  in  the  history  of  the  college,  that 
a  brief  account  of  its  origin  will  be  necessary  to 
complete  the  story. 

The  thought  of  establishing  Monmouth  College 
originated  in  the  minds  of  men  who  felt  the  need  of 
a  Christian  school  of  learning.  The  first  public 
step  taken  for  the  establishment  of  such  a  school 
was  in  the  action  of  the  Second  Associate  Eeformed 
presbytery  of  Illinois,  in  1853,  by  which  the  follow- 
ing persons  were  ajDpointed  trustees  of  the  "Acad- 
emy," or  High  School,  to  be  established  at  Mon- 
mouth under  the  direction  of  said  presbytery,  viz: 
Revs.  .1.  C.  Porter,  W.  E.  Erskine  and  P.  "^Poss, 
2  (17) 


18  ^4  Buiiij  Life. 


Messrs.  J.  C.  McCreary,  W.  K.  Jamison,  N.  A.  Ran- 
kin, E.  C.  Babcock,  J.  G.  Madden,  Dr.  J.  A.  Young, 
Hon.  A.  C.  Harding  and  Judge  James  Thompson. 

The  Board  of  Trustees  of  Monmouth  Academy  was 
organized  May  9,  1853,  by  electing  Eev.  J.  C.  Por- 
ter president  and  Hon.  James  Thompson  secretary 
and  treasurer.  A  building  committee  was  appointed 
and  immediate  steps  taken  to  procure  a  suitable 
building;  but  no  permanent  one  Avas  secured  until 
1856,  until  which  time  the  academy  was  conducted, 
first  in  the  Christian  church,  then  in  the  basement 
of  the  Presbyterian  church,  and  afterwards  in  a  dis- 
trict school-house. 

Monmouth  Academy  was  opened  on  the  first  Mon- 
day in  November,  A.  D.  1853,  with  the  reading  of 
the  Scriptures  and  prayer,  with  Rev.  James  R. 
Brown  as  principal,  and  Miss  M.  S,  Madden,  first 
assistant  teacher.  Rev.  Brown  continued  in  charge 
of  the  school  as  its  efficient  principal  until  January 
1,  1850,  at  which  time  a  full  faculty  was  elected,  and 
Monmouth  College  inaugurated. 

The  organization  of  a  complete  college  faculty 
was  effected  by  the  election  of  Rev.  D.  A.  Wallace, 
President ;  Rev.  J.  R.  Brown,  Professor  of  Languages, 
and  Rev.  Marion  Morrison,  Professor  of  Mathemat- 
ics. The  school  as  an  academy  and  college  was  un- 
der the  care  of  the  Second  Associate  Reformed 
presbytery  of  Illinois,  until  October,  1856,  when,  at 


College   Work.  19 


the  meeting  of  the  Associate  Reformed  Synod  of 
Illinois,  it  was,  at  the  request  of  the  })resbytery, 
taken  under  the  care  of  the  synod  and  entrusted,  in 
its  government,  to  fi  Board  of  Trustees,  consisting  of 
twenty-four  members,  eighteen  to  be  elected  by  the 
synod — including  those  already  in  olHce  elected  by 
the  Second  Associate  Reformed  presbytery — and  six 
to  be  elected  by  the  Board  of  Trustees  itself.  Thus 
Monmouth  College  organized  first  as  an  academy, 
then  changed  into  a  college,  was  ready  for  faculty 
and  students. 

The  Rev.  David  A.  AVallace,  at  this  time  pastor  of 
the  East  Boston  Associate  Reformed  Mission  Church, 
having  been  chosen  President,  with  Rev.  Marion 
Morrison,  an  esteemed  classmate  at  Miami  Univer- 
sity, Professor  of  Mathematics,  and  Rev.  J.  R.  Brown, 
the  former  principal.  Professor  of  Latin,  came  to 
Monmouth  in  February,  1856,  to  visit  the  field  with 
a  view  of  considering  the  question  of  accepting  or 
declining  the  offer  of  president  of  the  incipient  col- 
lege. 

He  returned  to  his  home  in  East  Boston,  and,  after 
consulting  his  wife — a  thing  he  always  did  before 
deciding  an  important  question  of  life — -he  decided 
to  accept.  He  was  led  to  this  conclusion  largely  by 
the  health  of  his  wife,  who  could  not  stand  the  stormy 
sea-breezes,  and  her  physician  advised  a  change  of 
climate.     Demitting  his  charge  in  East  Boston,  he 


20  A  Busy  Life 


left  for  the  AVest  in  September,  and  reached  Mon- 
mouth in  October,  1856. 

The  college  opened  in  September,  as  announced, 
with  Professor  Morrison  acting  president  until  the 
arrival  of  Dr.  Wallace.  He  came  in  October,  as  we 
have  said,  and  at  once  entered  upon  the  work  of  his 
life — the  establishment  of  a  Christian  college  in  the 
West.  Filled  with  this  purpose,  he  left  his  home  in 
in  the  East  and  came  West,  and  entered  on  the  work 
with  an  energy  and  zeal  that  knew  no  abatement 
until  compelled  to  seek  a  rest  from  his  labors,  first, 
in  a  short  vacation  granted  him  in  1868,  which  he 
spent  in  Europe;  then  in  a  brief  visit  to  the  sea- 
shore in  1876,  and  finally  in  an  entire  separation 
from  the  child  of  his  heart — Monmouth  College. 
The  faculty  carried  on  their  work  with  Dr.  Wallace 
added  to  their  number;  and  though  the  students 
were  not  up  to  the  standard  of  advancement  for  col- 
lege classes,  with  God's  blessing  on  their  efforts,  they 
hoped  soon  to  rise  to  the  stature  of  a  full-grown  col- 
lege. 

The  first  year  closed  and  the  first  annual  catalogue 
was  issued.  It  contained  the  names  of  ninety-nine 
students  as  having  been  in  attendance,  four  of  whom 
were  ready  for  the  junior  class,  four  for  the  sopho- 
more, and  seven  for  the  freshman.  To  give  some 
conception  of  the  thought  that  was  in  the  mind  and 
heart  of  this   good    man    and    his    fellow   laborers, 


CoUccic   Work.  21 


concerning  their  work,  we  quote  from  the  pages  of 
this  catalogue  the  article  on  the  "Religious  Instruc- 
tion'' of  the  students: — 

All  the  students  are  required  to  attend  the  wor- 
ship of  God  daily  in  the  College  chapel,  and  to  re- 
cite a  Bible  lesson  once  a  week.  All  are  likewise 
required  to  attend  public  worship  and  Bible  class  in 
some  church  on  the  Sabbath.  Those  who  take  a  full 
course  will  read,  exegetically,  the  greater  part  of  the 
New  Testament  in  Greek,  and  select  portions  of  the 
Old  Testament  in  Hebrew.  In  addition  to  studying 
the  usual  text-books  on  Natural  Theology,  Evidences 
of  Christianity,  and  Moral  Philosophy,  they  will  take 
a  brief  course  in  the  principles  of  the  Gospel,  as  set 
forth  in  Hodge's  "  Way  of  Life."  This  course  of 
religious  instruction  will  be  especially  valuable  to 
those  whose  professional  studies  will  not  lead  them 
to  a  careful  examination  of  the  facts  and  principles 
of  the  Word  of  God.  A  students*  prayer-meeting 
has  been  organized.  It  is  well  attended.  The  Fac- 
ulty regard  it  as  an  important  part  of  their  work  to 
labor  for  the  moral  and  spiritual  welfare  of  the  stu- 
dents. 

A  charter  was  obtained  in  February,  1857,  and  Dr. 
Wallace  was  inaugurated  president  September  1, 
1857.  President  Jonathan  Blanchard,  of  Knox  Col- 
lege, gave  an  introductory  address  on  "The  Course 
of  Study  in  American  Colleges;"  Rev.  J.  C.  Porter, 
president  of  the  Board  of  Trustees,  gave  a  brief  his- 
tory of  the  rise  and  progress  of  the  college;  Rev.  A. 
Nesbit  gave  the  charge  to  the  new  president,  and  Di\ 


22  A  Busy  Life. 


Wallace  delivered  an  inaugural  address  on  "  The 
Claims  of  the  Bible  as  a  Text-Book  in  the  College 
Curriculum." 

We  have  thus  seen  Monmouth  College  organized, 
the  first  year  of  its  existence  as  a  college  finished, 
its  first  president  inaugurated,  and  the  subject  of  our 
memoir  engaged  in  his  chosen  field  of  labor.  His 
thoughts  were  first  immediately  directed  to  the  wel- 
fare of  the  student.  His  moral  interests  were  con- 
sidered in  the  religious  instruction  provided  in  the 
curriculum  of  the  college,  as  quoted  above;  in  a 
weekly  Bible  lesson,  and  prayer-meeting,  and  preach- 
ing in  the  college  chapel  on  the  Sabbath;  and  in 
personal  attention  given  the  religious  training  of 
every  student.  Next,  he  applied  himself  to  the 
course  of  instruction,  which  he  aimed  to  make  as 
complete  as  the  standard  of  scholarship  attainable 
by  the  students  of  that  day  would  admit,  and  by  ad- 
vancing, year  by  year,  to  a  still  higher  standard, 
finally  to  gain  the  excellence  of  scholarship  given  in 
the  best  colleges  of  the  land. 

Equally  important  with  the  work  of  instruction 
were  the  financial  interests  of  the  college,  and  to 
these  he  early  and  diligently  applied  himself,  that 
they  might  be  improved  and  enlarged.  Feeling  the 
necessity  of  changing  the  basis  of  scholarships.  Pro- 
fessor Morrison  was  sent  into  the  field,  and  accom- 
plished, after  faithful  labors,  a  change  of  "  Perpet- 


Collcfjc   Work:  23 


ual  Six-per-cent  Scholarships  ''  to  '"  Twenty-five-year 
Ten-per-cent  Schohirships/'  And,  again,  to  tlie 
same  end,  Professor  Ross  was  sent  out,  and  succeeded 
in  increasing  the  college  endowment  fund  ten  thou- 
sand dollars  by  issuing  college  "  script ''  for  interest 
on  capital  given. 

Through  the  early  days  of  his  college  life,  the 
subject  of  this  memoir  was  father,  instructor,  pastor, 
and  friend  of  every  student;  and  while  he  arranged 
for  the  general  charge  of  the  literary  work  of  the 
college  and  its  students,  and  controlled  the  financial 
department  of  the  institution,  he  neglected  not  the 
personal  welfare  of  every  student.  Each  and  all  of 
these  felt  that  the  president  was  his  personal  friend. 
In  the  chapel  on  the  Sabbath,  he  unfolded  in  plain, 
practical  serrac^ns,  the  great  principles  of  the  Gospel 
for  the  encouragement  and  building  up  in  knowledge, 
faith  and  righteousness  the  characters  of  the  (Uirist- 
ian  students;  while  by  the  same  means  and  by  ear- 
nest personal  appeal,  he  sought  to  lead  the  unwary 
to  Christ. 

Again,  we  early  find  him  mastering  the  details  of 
his  college  work  in  the  "Class-books,"  "Monthly 
Reports,"  and  "Annual  Record.''  AYhen  the  writer 
of  this  came  into  his  connection  with  the  college  in 
1858,  he  found  the  president  himself  keeping  all  the 
records:  audit  required  a  year's  apprenticesliip  of 
good  behavior  to  persuade  to  the  transfer  of  the  bui'- 


'24  A  Busij  Life. 

dens  of  this  clerical  work,  so  jealous  was  Dr.  AYall- 
ace  of  all  the  interests  of  the  college,  and  so  thought- 
ful of  the  minutest  details  of  its  management.  Thus, 
in  the  earlier  years  of  the  college,  our  friend  was 
president,  professor,  financial  agent,  pastor,  preacher, 
tutor,  and  registrar. 

While  giving  himself  to  the  work  in  this  wliole- 
hearted  manner,  the  war  came  upon  us,  and,  while 
yielding  to  the  inevitable,  he  carried  out  his  oft-enun- 
ciated motto:  "We  must  educate  in  war  as  well  as 
in  peace.''  He  was  ready  for  war  or  for  peace.  To 
those  who  were  prepared  and  willing  to  go  to  battle, 
he  said,  "Go,  and  God  bless  you  and  keep  you;"  to 
those  whose  plain  duty  it  was  to  remain  at  home,  he 
said,  "Stay  and  work,  and  gain  higher  planes  of 
knowledge,  and  enter  upon  that  conflict  whose  wea- 
pons are  not  carnal,  but  spiritual.''  During  the  dark 
days  of  the  war  he  was  truly  the  soldier's  friend, 
encouraging  liim  in  preparations  for  the  battle-field, 
bidding  him  good-bye,  and  visiting  him  in  camp. 
Many  of  our  students,  having  gone  to  Fort  Donelson, 
he  went  there  to  see  them,  taking  with  him  many  a 
father's  and  mother's  blessing  for  their  boys.  Well 
do  we  remember  the  hearty  applause  given  in  the 
college  chapel,  when,  on  his  return,  he  related  hoAv 
he  was  received  by  the  boys  in  blue  and  by  the  com- 
mander at  Fort  Henry,  to  whom  he  went,  on  his  way 
South,  and  told  him  he  Avas  Dr.  Wallace,  on  his  way 


CoUcf/c    W'orL'. 


to  Fort  Donelson  to  ''see  liis  boys."  This  com- 
mander ordered  out  a  four-horse  team  and  guard  of 
cavah'y  to  escort  the  Doctor  across  the  country  to 
Donelson . 

With  all  this  work  resting  upon  him,  he  enters  a 
new  enterprise.  The  college  was  increasing  in  the 
number  of  students  and  in  means  to  carry  on  its 
work  of  instruction  to  such  an  extent  that  the  col- 
lege building  was  not  large  enough,  and  so  it  was 
determined  to  erect  a  new  one.  The  liberality  of 
two  of  his  firmest  friends  greatly  encouraged  them 
at  the  beofinninor  of  this  work:  A.  Y.  and  David 
Graham  purchased  a  quarter-section  of  land  imme- 
diately east  of  the  old  town  plot.  This  they  laid  out 
in  lots,  and  offered  as  a  donation  to  the  college  fund 
one-sixth  of  these  lots.  This  liberal  gift  was  ac- 
cepted, and  the  lots  were  afterwards,  by  agreement 
with  the  donors,  sold,  and  the  proceeds  transferred 
to  the  building  fund.  In  this  work  Dr.  Wallace  was 
chairman  of  the  building  committee,  collector  and 
treasurer  of  the  fund,  and  superintendent  of  the 
work  of  building.  To  complex  and  further  increase 
his  individual  labors,  the  first  contractors  gave  up 
their  contract;  the  building  committee  then  under- 
took to  complete  the  work  themselves,  and  did  so  at 
a  saving  of  one  thousand  dollars  on  the  original 
contract. 

Dr.  Wallace  had  the  great  burden  of  the  oversight 


2f)  A  Busij  Life 


of  this  building  work.  He  solicited  the  subscrip- 
tions, collected  the  funds,  kept  the  accounts,  super- 
intended the  work,  and  even  attended  to  the  payment 
of  the  workmen.  Humanly  speaking,  he  could 
never  have  succeeded  in  this  enterprise,  had  not  God 
in  His  providence  given  him  such  men  as  Judge 
Qiiinby,  C.  Hardin,  A.  Y.  Graham,  J.  G.  Madden, 
and  Judge  Thompson,  to  counsel,  encourage,  and  fill 
his  coffers,  so  that  every  Saturday  night  he  was  able 
to  pay  his  workmen  for  the  week's  labor.  And  thus 
we  entered  our  new  building  May  3,  1863. 

The  building  committee  gave  the  president,  for 
his  valuable  services  in  superintending  the  erection 
(^f  the  building,  a  lot  on  East  Broadway  street,  which 
was  exchanged  for  one  donated  to  the  college  by  A. 
Y.  Graham,  northeast  of  the  college.  On  this  lot 
Dr.  Wallace  built  a  dwelling,  and  occupied  it  iintil 
it  was  destroyed,  accidentally,  by  fire  in  1875. 

Having  finished  the  work  of  the  college  building, 
13r.  Wallace  gave  himself  to  the  work  of  the  college 
instruction  and  improving  the  college  finances.  In 
1805  he  undertook  the  task  of  raising  ^45,000,  in 
order  to  secure  an  offered  donation  of  $5,000  by 
Judge  Quinby.  This  work  was  entered  into  with  the 
determination  of  success,  and  success  crowned  his 
efforts.  He  traveled  through  Illinois,  and  eastward 
to  and  through  New  York,  visiting  congregations, 
individuals,  preaching  the  Gospel,  and  pleading  for 


Colleije   Work.  27 


the  Lord's  money  to  carry  on  the  Lord's  work,  and, 
with  happy  heart,  though  wearied  body,  he  rested 
from  his  hibors,  and  reported  850,000  increase  to  the 
College  Endowment  Fund. 

Witli  his  manifold  labors  in  class-room  and  chapel, 
pulpit  and  field,  country  house  and  farm  and  treas- 
urer's office  and  students'  study,  he  gave  way  under 
the  pressure  and  broke  down  in  health.  A  vacation 
was  granted  him.  The  faculty  provided  for  his 
classes,  and  in  1868  he  sailed  for  the  old  country, 
where  amid  new  scenes  he  rested  a  while  from  his 
college  work  and  regained  some  of  his  wonted  fire 
and  vigor.  He  came  back  to  us  renewed  in  health 
and  spirits,  and  entered  with  new  hopes  on  his  life- 
work.  He  had  gone  to  rest  from  his  labors  in  that 
land  of  history  and  song  and  college  culture,  and 
yet,  as  ever,  his  vacation  was  a  season  of  study  and 
investioration.  For  he  returned  Avith  new  ideas  of 
college  life  which  he  incorporated  into  the  curric- 
ulum and  general  management  of  the  institution. 
Among  these,  were  the  "Honor  Course,"  and  change 
of  the  Board  of  Trustees  and  Executive  Committee 
into  the  "College  Senate,"  composed  of  Directors 
and  Trustees,  with  the  president  of  the  college  ex- 
officio  president  of  the  Senate. 

Thus  entering  anew  on  the  work,  he  continued  it 
with  unabated  zeal  for  eight  years  more,  until  in 
1870  his  powers  of  endurance  gave  way  under  the 


28  A  Busy  Life 


stress  of  the  T)nr(Ieiis  which  his  broad  and  willing 
shouhlers  carried.  He  sought  to  be  relieved  entirely 
from  his  work,  and  offered  his  resignation  of  college 
president  to  the  Board ;  but  it  heeded  not  his  cry  of 
an  over- taxed  life,  and  granted  him  another  rest. 
He  went  to  Fall  River,  Massachusetts,  where  in  the 
old  field  of  his  early  ministerial  labors,  and  con- 
tiguous to  the  soothing  air  of  the  sea,  he  sought 
relief,  and  gained  health  and  strength. 

Again  he  returned  to  the  college  and  took  up  the 
burdens  he  had  laid  aside  for  a  time.  These  he 
bore  for  one  year,  and  had  entered  upon  a  second, 
which  he  was  not  able  to  complete.  He  offered  his 
resignation  a  second  time  in  December,  1877;  and 
though  we  plead  with  him  to  withdraw  it,  offering 
to  lighten  his  labors  and  increase  his  remuneration, 
we  were  compelled  by  him  to  accept  it.  And,  thus, 
a  wise  president,  a  faithful  preceptor,  a  kind  father, 
a  loving  brother  and  a  devoted  friend,  severed  his 
connection  with  us.  Still,  thouo^h  orone  from  us  in 
the  body,  we  ever  felt  that  he  was  Avith  us  in  spirit 
on  the  college  rostrum,  in  the  Monday  evening 
prayer-meeting,  in  the  chapel  services  and  in  the 
studies  of  professors  and  students.  How  many  a 
wliite-winged  messenger  of  love  and  friendship 
found  its  way  to  his  home  in  Wooster,  Ohio,  whither 
he  had  removed,  and  many  a  heart-felt  "God  bless 
you,'-  and  wise  counsel,  when  sought,  came  back  on 
swift  wings  to  gladden  and  rejoice  the  heart! 


Collctir    \V(n-h:  21) 

We  ever  felt  that  we  had  in  our  former  president 
and  co-laborer  M'liile  he  was  alive,  though  absent 
from  the  council  room  and  social  circle,  a  faithful 
and  loving  fi'iend.  But,  alas!  His  life-work  was 
done.  His  Master  claimed  him  and  he  left  us  sor- 
rowing and  sad  for  his  untimely  death,  for  the 
resignaticai  of  his  stewardship  on  earth  speedily  fo. 
lowed  his  demission  of  the  stewardship  of  Mon- 
mouth College. 

As  a  college  president,  we  regard  Dr.  AVallace  as 
having  few  equals  or  superiors.  This  proposition 
leads  to  a  consideration  of  what  constitutes  a  college 
president,  especially  of  a  college  constituted  as  is 
Monmouth,  an  institution  consecrated  to  Christian 
education.  For  such  a  school,  there  is  needed  the 
faithful  gospel  preacher,  the  earnest  Christian 
worker,  the  zealous  pastor,  the  wise  disciplinarian, 
the  successful  teacher,  the  skillful  manager  of 
affairs,  the  safe  financier,  the  accurate  scholar,  the 
students'  friend,  the  godly  man.  All  these  excel- 
lencies Dr.  Wallace  combined  in  his  personal  char- 
acter in  an  eminent  degree.  That  he  was  a  faithful 
preacher,  pastor  and  earnest  Christian  worker  in  the 
class-room  and  pulpit.  Dr.  Alexander  Young  thus 
testifies : 

But  the  college  and  its  means  of  training  young 
men  and  women  were  dear  to  him  only  as  the 
students  were  brought  under  influences  which  should 


30  A  Busij  Life. 

make  them  Christian  men  and  women,  and  formers 
of  the  characters  and  lives  of  others.  His  preach- 
ing and  his  teaching  were  always  directed  to  that 
end.  He  never  sought  the  reputation  of  a  great 
theologian  or  a  great  orator.  His  pulpit  teaching 
was  singularly  free  from  metaphysical  and  theo- 
logical subtleties.  The  conversion,  the  instruction 
and  the  encouragement  and  strengthening  of  the 
faith  and  the  increasing  of  the  joy  of  the  believer, 
were  the  great  objects  which  he  kept  in  view. 
Christ  in  his  power  and  willingness  to  save,  were 
the  great  themes  in  the  pulpit,  in  the  prayer-meet- 
ings, in  the  class-room  and  in  dealing  personally 
with  students  and  inquirers. 

In  an  article  published  in  the  Evangelical  Reposi- 
iory  for  December,  1883,  the  Kev.  James  A.  Grier, 
a  pupil  of  Dr.  Wallace,  speaks  Avith  admiral  clear- 
ness and  force  of  the  "Man  and  His  Work."  We 
make  a  brief  extract  from  the  portion  bearing  on  the 
point  in  hand: 

Barely  a  Sabbath  passed  in  Avhich  he  did  not 
address  his  classes  upon  some  pertinent  scriptural 
theme,  and  it  was  very  likely  to  be  some  phase  of 
repentance,  faith,  holiness,  union  with  Christ,  or 
some  kindred  topic.  The  sermons  Avere  not  care- 
fully prepared,  but  they  were  often  exhaustive  of 
the  topic,  and  were  delivered  with  great  unction  and 
power.  It  was  partly  in  order  to  have  an  oppor- 
tunity of  preaching  to  the  assembled  college  that  he 
so  long  held  the  co-pastorate  of  the  Second  (  United 
Presbyterian)     Church.      His    preaching    was    the 


ColUujr    Work.  ;U 


channel  of  his  greatest  spiritual  power  over  the 
college.  It  dealt  in  the  saving  fundamentals  of  the 
gospel  of  free  grace.  It  had  no  discussion  of 
science  or  other  problems,  and  was  adapted  to  all 
hearts.  *  *  *  *  His  endeavor  was  to 
bring  every  student  into  the  enjoyment  of  personal 
salvation.  Who  of  us  does  not  remember  his 
appeals  to  hearts  to  yield  themselves  to  the  Saviour? 
AVho  does  not  call  to  mind  the  Sabbath  evening 
appointments  in  some  recitation  room  to  meet  with 
any  who  had  the  slightest  concern  respecting  their 
own  personal  safety,  and  his  plain  unfolding,  upon 
such  occasions,  of  the  doctrine  of  trust  in  the  Lord 
Jesus?  How  many  of  us  can  recall  appointments 
with  Christian  students  to  meet  for  a  quarter  or  a 
half-hour  before  the  Monday  eA^ening  prayer-meet- 
ing, to  beseech  the  throne  of  grace  for  the  outpour- 
ing of  the  Spirit  upon  the  college?  How  often  he 
directed  the  attention  of  some  one  who  professed 
Christ  to  a  fellow-student  whom  he  wished  to  bring 
into  the  family  of  God  ?  As  one  thinks  these  old  times 
over,  the  memories  of  his  concern  for  the  salvation 
of  souls  and  his  honest  and  wise  endeaA^ors  therefor, 
sweep  him  on  the  most  profound  conviction  that  here 
was  a  man  who  loved  the  souls  of  his  fellow-men  as 
made  in  the  image  of  the  Creator,  and  who  loved 
the  kingdom  of  his  Lord  as  it  is  established  in 
human  spirits. 

Few  men  in  the  United  Presbyterian  Church  are 
better  qualified  for  speaking  with  authority  regard- 
ing the  fitness  of  other  men  for  teachers  and  edu- 
cators than  Dr.  J.  R.   Johnson.      Long    and  famil- 


A  Busij  Lifi 


iarly  acquainted  Avitli  Dr.  Wallace,  Dr.  Johnson 
thns  speaks  of  liim  in  these  regards: 

In  the  death  of  Dr.  Wallace,  the  cause  of  educa- 
tion has  lost  one  of  its  best  friends.  There  are  men 
as  deeply  interested  in  the  work  as  he.  but  only  a 
few  combine  so  great  practical  efficiency  and 
enthusiasm  Avith  the  power  of  passionately  showing 
it  forth.  Some  of  his  best  years  were  given  to  col- 
lege work.  They  were  given,  too,  as  not  many 
knew  how  to  give  them.  He  was  not  only  interested 
in  his  pupils,  but  he  loved  them.  They  were  on 
his  heart  day  and  night.  What  he  felt,  he  was  able 
to  impart  and  thus  make  others  feel.  No  student 
went  from  him  without  carrying  away  more  or  less 
of  his  personality,  and  even  the  least  credulous  of 
them  all  could  speak  only  of  his  goodness  and  power, 
in  affectionate  forgetfulness  of  anything  like  faults, 
and  in  generous  praise  of  his  virtues.  The  sorrow 
they  feel  and  express,  now  that  he  is  gone,  is  a 
tribute  that  death  only  now  and  then  calls  forth. 
In  this  way,  so  in  many  others,  "he,  being  dead, 
yet  sj)eaketh." 

Not  the  least  among  the  many  faculties  possessed 
by  Dr.  Wallace  in  an  eminent  degree,  and  one  which 
contributed  no  little  to  his  remarkable  success  in 
college  work,  was  his  administrative  abilities  so  far 
as  the  exercise  of  necessary  discipline  in  college 
work  is  concerned.  He  held  the  secret  of  successful 
disciplinary  regulation  known  to  so  few.  On  this 
matter,  we  can  do  no  better  than  to  allow  Professor 
J.  H.  Wilson,  the  life-long  friend  and  long  co- 
laborer  of  Dr.  Wallace,  speak: 


Collcijc     Work.  33 


One  striking  characteristic  of  Dr.  Wallace  as  a 
disciplinarian  was  in  the  large  proportion  of  disci- 
plinary work  done  outside  and  indirectly.  For  the 
maintenance  of  good  conduct,  the  prevention  of 
disorder,  he  depended  largely  upon  the  power  of 
religious  principle  and  the  force  of  public  example. 
Hence,  in  his  class-room  lectures,  his  chapel  talks, 
in  Christian  Union,  in  Monday  evening  prayer- 
meeting,  in  Sabbath  services — everywhere,  he  strove 
to  enlighten  the  judgment  and  quicken  the  con- 
science of  the  pupil.  And  his  knowledge  of  the 
human  heart  was  so  complete,  his  delineation  so 
accurate,  and  his  presentation  so  vivid,  that  the 
student  would  often  feel  as  if  his  own  individual 
case  was  under  discussion.  The  earnest  piety  and 
sound  public  sentiment  thus  developed  and  cherished 
was  a  grand  power  in  the  work  of  government, 
checking  many  an  outbreak  and  bringing  back  to 
honor  and  duty  many  a  student  inclined  to  break 
away  from  wholesome  restraint.  Another  charac- 
teristic was  the  amount  of  private  and  individual 
work  done.  With  the  great  mass  of  the  students, 
the  public  and  general  work  secured  the  desired  end. 
But,  as  was  to  be  expected,  among  so  many  young 
men  and  women  there  were  always  a  few,  sometimes 
a  greater  number,  sometimes  a  less,  who  could  not 
be  reached  and  controlled  by  this  general  work. 
Indolence  or  perversity  or  vice  had  too  strong  a 
hold  to  yield  readily  to  good  influences.  With 
wondei-ful  quickness  the  characters  of  these  were 
read  and  their  proj)ensities  understood,  and  before 
they  had  time  to  form  cliques  and  companies,  they 
were  made  the  objects  of  special  care.  In  private 
3 


34  A  Busy  Life. 


they  were  reasoned  with,  stimulated,  encouraged, 
warned,  admonished,  as  each  special  case  seemed  to 
need.  Many  an  invitation  was  given  to  come  to 
office  or  home  where  his  influence  was  exerted. 

These  witnesses  all  testify  to  the  exalted  charac- 
ter of  the  man  about  whom  we  write,  as  a  moral 
teacher.  In  the  class-room,  we  regarded  him  as 
especially  felicitous;  his  explanations  were  so  plain 
and  simple  that  the  student  readily  and  easily 
grasped  the  truth,  and  his  analyses  of  the  whole 
subject  w^ere  so  clear  and  accurate  that  only  the  most 
obdurate  failed  to  learn.  In  the  pulpit  his  method 
of  instruction  was  the  same;  his  propositions  were 
clearly  stated  and  the  argument  plain  and  pointed. 

That  he  was  a  skillful  financier  of  the  college 
funds,  the  present  sound  financial  system  of  the 
college  plainly  testifies.  He  inaugurated  this  sys- 
tem. The  monthly  statement  of  the  treasurer  to 
the  Board  of  Trustees  with  the  monthly  supervision 
of  his  accounts  and  no  bank  system,  is  better  adapted 
to  protect  the  funds,  and  in  all  Dr.  Wallace's  per- 
sonal care  of  any  public  funds  in  his  hands  an  accur- 
ate account  was  always  rendered. 

The  great  power  of  President  Wallace  lay  in  his 
personal  magnetism.  Full  of  his  work,  he  possessed 
the  power  of  imparting  the  same  enthusiasm  in 
others;  full  of  Christ,  he  was  able  by  God's  grace 
to  bestow  in  a  large  degree,  the  same  fullness  to  his 


College    Work.  85 


co-laborers  and  pupils.  It  was  this  spirit  which 
inclined  the  student  to  look  on  the  president  as  his 
personal  friend,  and  to  see  in  that  friend,  the  godly 
man,  the  Christian  gentleman. 

But  his  work  in  Monmouth  College  as  its  honoied 
president,  needs  no  eulogy  from  us  to  impress  upon 
the  church  its  influence  and  importance,  and  rank 
him  who  did  it  among  the  first  college  presidents  of 
the  land.  It  speaks  for  itself  in  its  grand  results. 
It  is  seen  in  the  character  of  the  school  he  founded, 
its  liberal  curriculum,  in  the  thorough  training  it 
furnished  the  intellectual  powers,  in  the  minute 
details  arranged  by  his  acute  mind  for  the  conduct 
of  its  affairs  in  all  its  departments — instruction,  exe- 
cution, finance,  from  the  care  of  the  building  to  the 
supervision  of  the  Senate — but  above  all,  in  the 
moral  character  of  the  instruction  given,  the  training 
furnished  for  the  development  of  the  moral  qualities 
of  its  students — in  short,  for  the  thorough  training 
of  every  pupil  of  the  college  in  the  precepts  of  the 
Bible.  He  instituted  a  system  in  his  Bible  classes 
that  if  carried  out  by  the  students  in  after  life, 
would  give  them  a  knowledge  of  the  Bible  scarcely 
less  than  that  gained  in  a  theological  seminary.  At 
the  same  time,  he  trained  them  to  work  for  others 
as  he  worked  for  them.  Instilling  into  them  the 
spirit  of  enthusiasm  which  possessed  his  own  soul, 
he  cheered  them  on  in  their  life-work. 


86  A  Busy  Life. 


The  college  founded  in  prayer  as  a  Christian  col- 
lege for  imparting  Christian  education  and  culture, 
was  carried  out  by  Dr.  Wallace  to  the  fullest  extent 
of  his  abilities,  consecrating  his  heart,  mind  and 
body  to  the  great  work  of  his  life.  The  theme  of 
his  inaugural  address  in  his  induction  to  the  office 
of  president,  was  the  "Claims  of  the  Bible  as  a  Text 
Book  in  the  College  Curriculum,"  and  the  noble 
utterances  in  that  address  but  foreshadowed  the 
wT^rk  of  his  life.  He  defined  education  to  be  to  fit 
man  for  accomplishing  to  some  degree  the  end  of 
his  being,  which  end  was  to  "  glorify  God  and  enjoy 
Him  forever."  Said  he,  "Shall  the  professor  spend 
six  days  in  the  week  in  drilling  the  student  in  the 
principles  of  general  literature  and  science  and  never 
once  open  the  Bible  to  teach  therefrom  an  infinitely 
higher  knowledge  than  that  to  be  found  in  any  book 
of  science  and  literature,  a  knoAvledge  necessary  to 
develop  that  moral  excellence  we  have  seen  to  be  of 
such  pre-eminent  worth  ?  No,  no :  a  thousand  times, 
NO!  If  they  cannot  do  this  without  becoming  sec- 
tarian, what  then  ?  Unhesitatingly  and  emphatically 
I  answer,  Let  them  be  sectarian;  sectarian  a  thousand 
times  over  rather  than  unchristian."  He  concluded 
this  address  in  these  words:  "From  out  of  one 
thousand  of  earnest  hearts  let  daily  petitions  rise  to 
our  Father  in  Heaven  that  we  all,  Board  of  Trustees, 
faculty,  students,  may  be  blessed  and  made  a  bless- 


College    Work.  37 


ing.  That  those  who  go  forth  from  among  us  may 
be  richly  furnished  with  the  most  important  wisdom 
and  knowledge ;  that  their  powers  may  be  developed 
by  the  highest  culture;  that  above  all  they  may  be 
adorned  with  the  beauty  of  holiness,  eminently  good 
and  mighty  to  do  good;  that  Monmouth  College,  b(^ 
its  students  few  or  many,  may  be  truly  a  Christian 
colleire."  And  to  the  close  of  his  work  in  Mon- 
mouth  College  he  labored  faithfully  and  earnestly 
for  that  great  end. 

The  fruits  of  his  labors  are  to  be  seen  in  the 
character  of  the  men  and  women  who  occupy  im- 
portant stations  in  life  to-day  and  who  owe  much  of 
their  power  to  the  wise,  careful  and  patient  training 
of  the  prime  spirit  of  their  alma  mater. 

One  of  these  sons,  Major  R.  AV.  McClaughry,  at 
the  memorial  service  in  Monmouth,  said,  "  Not  only 
in  our  own  land  but  in  Egypt,  India,  Syria  and  the 
islands  of  the  sea,  are  more  than  a  hundred  of  these 
sons  of  Monmouth  College  making  proof  of  their 
ministry,  and  of  his  faithfulness  in  their  Christian 
education,  besides  the  hundreds  of  men  and  Avomen 
in  other  relations  of  life  who  by  labors  abundant 
and  wider  reaching  iiiHuence  for  good,  are  showing 
forth  his  teaching  in  their  lives." 

In  concluding  this  memoir  as  it  relates  to  Mon- 
mouth College,  we  would  only  add  that  this  devo- 
tion was  so  absorbing  that  under  it  he  consecrated 


38  A  Busy  Life. 


body,  mind  and  heart  to  the  work  of  his  life.  He 
had  but  one  object  in  accepting  the  place  of  presi- 
dent and  that  was  to  glorify  God  in  establishing  a 
Christian  college.  To  the  accomplishment  of  this 
end,  he  put  forth  every  exertion,  laboring  day  and 
night  with  little  or  no  cessation  by  way  of  vacation, 
till  nature  gave  way  under  the  protracted  strain,  and 
he  was  compelled  to  give  the  work  to  other  hands. 
He  was  unselfish  to  a  marked  degree,  as  the  Avriter 
saw  him  through  twenty  years  of  associated  work. 
He  possessed  a  strong  mind  and  a  large  heart,  a 
mind  that  looked  after  every  detail  and  could  reach 
forward '  and  grasp  results,  and  a  heart  that  was 
generous,  sympathetic,  kind,  tender  and  loving.  It 
was  a  heart  that  sought  to  embrace  in  its  strong 
affections  every  student  of  the  college.  And  thus 
all  were  bound  to  him  by  the  cords  of  an  abiding 
love  Avhose  silken  ties  were  never  severed.  And  so 
it  was  that,  when  over  the  wires  was  flashed  the 
intelligence  that  he  was  dead,  the  hearts  of  more 
than  five  hundred  sons  and  daughters  of  Monmouth 
College  mourned  as  for  the  loss  of  a  beloved  father. 


CHAPTER     III. 

MONMOUTH    PASTORATES. 

Monmouth  College  did  not  start  with  a  full  endow- 
ment bringing  an  income  sufficient  to  pay  a  full  corps 
of  professors.  The  most  rigid  economy  must  be 
practiced,  both  in  the  number  of  professors  employed 
and  in  the  salaries  paid.  They  must  do  extra  work, 
and  supplement  their  salaries  from  work  outside. 
But  such  was  their  self-denying  spirit,  that  this  ex- 
tra labor  was  cheerfully  performed.  The  sons  and 
daughters  of  to-day,  as  they  are  enjoying  the  com- 
forts of  their  homes,  do  not,  nor  can  they,  value  the 
self-denying  toil  of  those  who  provided  these  homes 
for  them.  Neither  can  the  sons  and  daughters  of 
Monmouth  College  fully  value  the  self-denying  toil 
of  those  who  labored  to  establish  this  institution. 
The  question  with  them  was  not  how  large  a  salary 
they  could  obtain,  but  upon  how  little  they  could 
support  their  families  in  order  that  the  college  might 
live. 

The  Associate  Reformed  Church  of  Monmouth — 
now  the  First  United  Presbyterian — was  organized 
May  9,  1853,  and  as  yet  they  had  not  secured  the 
services  of  a  pastor.     This  position  was  offered  to 

(39; 


40  A  Busy  Life. 


David  A.  Wallace,  when  he  signified  his  intention  of 
accepting  the  presidency  of  the  college,  and  was  by 
him  accepted.  The  work  in  this  congregation  com- 
prised the  nsual  work  of  a  pastor.  Indeed,  the  work 
of  Dr.  Wallace  in  Monmouth  as  a  pastor  may  be 
briefly  told.  Concerning  the  work  of  an  eminent 
minister  of  Scotland  it  was  said,  "  When  there  are 
no  battles  the  history  of  a  country  is  brief  and  dull; 
but  great  is  the  happiness  of  the  people.  It  is  the 
same  with  the  work  and  sphere  of  a  Christian  min- 
ister where  he  is  faithful  and  the  flock  affectionate. 
The  minister,  loving  and  beloved,  is  felt  everywhere 
as  a  rallying  point  and  center  of  attraction.  The 
beneficent  machinery  goes  smoothly  around,  Christ- 
ian charity  lubricating  every  wheel;  and,  precisely, 
because  everything  is  going  on  Avell,  there  is  not 
much  for  the  historian  to  tell."  This  was  true  in 
the  pastorates  of  Dr.  Wallace  in  Monmouth.  The 
work  of  the  college  w^as  the  principal  work.  To 
this  he  bent  all  his  energies ;  yet  the  work  of  the 
pastorate  was  conscientiously  performed. 

When  the  Theological  Seminary  at  Oxford,  Ohio, 
was  removed  to  Monmouth,  in  1858,  Prof.  Alexander 
Young,  D.  D.,  became  associate  pastor  in  the  congre- 
gation. This  arrangement  continued  until  August, 
23, 1860,  when  the  Board  of  Trustees  of  the  college  de- 
sired the  whole  time  of  the  president  to  be  given  to 
the  colleo^e,  both  in   teachinor  and   in  the  interest  of 


Monmouth  Pastorates.  41 


the  finances;  consequently  lie  was  released.  Con- 
cerning this  period  Dr.  Young  testifies  thus:  "Al- 
though he  was  released  from  all  responsibility  in  the 
congregation,  yet  he  continued  to  exercise  a  constant 
interest  in  its  welfare,  occasionally  supplying  its  pul- 
pit, and  regularly  attending  its  prayer-meetings  and 
the  meetings  of  session,  and  in  every  practicable 
way  helping  to  promote  its  welfare ;  and  as  a  mem- 
ber of  the  congregation  his  advice  in  business  meet- 
ings and  in  other  connections,  was  greatly  to  its  ad- 
vantage." 

In  December,  18G3,  the  presbytery  oE  Monmouth 
granted  the  organization  of  the  Second  United  Pres- 
byterian Congregation  of  Monmouth.  Services  were 
commenced  in  July,  1863,  with  Drs.  Young  and 
Wallace  as  co-pastors .  Arrangements  were  made  to 
combine  the  college  service  with  the  second  service 
of  the  congregation,  which,  in  some  measure  light- 
ened the  labors  of  Dr.  Wallace.  "  However,  as  re- 
sponsibilities increased  with  the  growth  of  the  col- 
lege, he  felt  that  his  sphere  of  labor  needed  concen- 
tration. Monmouth  College  was  founded  with  the 
design  of  being,  in  an  eminent  degree,  a  Christian 
college.  The  agencies  for  securing  this  end  were 
wisely  arranged,  president,  professors  and  students 
having  definite  and  well-understood  lines  of  effort 
and  influence.  All  had  opportunities  of  influence  on 
all  the  students,  and  as  oflicially  their  spiritual,  as 


42  A  Busy  Life. 


well  as  their  mental  and  moral  instructor,  his  sphere 
was  more  extended  and  more  comprehensive  than 
that  of  any  professor.  Clearly  seeing  and  valuing 
his  Avork  in  this  line,  in  order  that  all  interested 
might  receive  the  attention  they  required,  and  which 
he  felt  was  his  duty  to  give,  shortly  after  his  return 
from  Europe,  he  requested  to  be  released  from  all 
pastoral  care  in  the  affairs  of  the  Second  Church. 
The  congregation  consented  to  this  request,  and  he 
was  formally  released  by  the  presbytery  December 
29, 1868.  However,  the  relations  between  the  pastors, 
respecting  their  work  and  the  college  services  in  the 
afternoons  of  the  Sabbaths,  were  continued  as  before. 
This  co-pastorate,  as  co-equals  in  labor,  duties  and 
responsibilities,  continued  throughout  six  years,  and 
in  the  modified  form  for  two  years  longer ;  the  pastor, 
the  session  and  the  people  enjoying  the  co-operation 
and  advice  of  Dr.  Wallace  in  all  ways  which  he  could 
devise  for  their  interest." 

An  impression  being  abroad  in  the  church,  that, 
on  account  of  failing  health.  Dr.  Wallace  would  be 
compelled  to  retire  altogether  from  college  work, 
efforts  were  made  by  different  congregations  to  se- 
cure his  services  as  pastor.  In  September,  1872,  a 
unanimous  call  came  to  him  from  the  Second  United 
Presbyterian  Congregation  of  Allegheny,  Pa.  There 
was  also  a  movement  started  to  elect  him  Professor 
of  Pastoral  Theology  in  the  Theological  Seminary 


Monmoidh  Pastorates.  43 

at  Allegheny.  In  reference  to  this  call  he  says:  "I 
have  been  weighing  the  question  of  acceptance. 
This  morning  I  have  set  apart  for  the  more  careful 
consideration  of  it,  and  prayer  for  God's  guidance. 
I  have  no  desire  but  to  know  the  mind  of  Christ.  I 
am  ready  to  submit  to  His  will,  and  do  His  bidding, 
let  it  be  what  it  may.''  After  careful  consideration, 
the  call  was  declined.  There  were  reasons  which 
inclined  him  to  accept.  The  call  was  made  without 
any  encouragement  from  him.  He  had  absolutely 
declined  to  permit  his  name  to  be  used.  The  move- 
ment to  give  him  a  position  in  the  seminary  was 
spontaneous,  the  money  for  the  salary  pledged,  all 
without  his  knowledge.  The  work  at  Allegheny 
would  have  been  all  spiritual,  a  kind  the  most  agree- 
able to  him;  while  at  Monmouth  much  would  be 
mere  secular  work,  a  kind  that  was  becoming  more 
and  more  distasteful.  In  Allegheny  there  would  be 
opened  a  very  wide  field  of  usefulness,  the  pastor- 
ate of  a  large  congregation,  and  a  professorship  in 
the  seminary.  But,  in  addition  to  this,  he  would 
have  a  much  larger  income,  which,  in  his  peculiar 
circumstances,  was  of  no  little  weight.  But,  over 
against  all  these  was  the  conviction  that  the  work  to 
which  he  had  been  called  in  Monmouth,  and  to  which 
he  had  consecrated  himself,  was  not  completed,  and 
he  must  therefore  remain. 

Another  call  came  to  him  in  November,  1874,  from 


44  A  Busy  Life. 


the  United  Presbyterian  Congregation  of  St.  Louis, 
Mo.  Concerning  this  call  we  give  an  extract  from  a 
Monmouth  paper,  which  shows  the  estimation  from 
a  secular  stand-point  of  his  work  in  Monmouth: 

It  will  be  startling  news  to  many  of  our  citizens 
that  President  Wallace  contemplates  leaving  our  city, 
of  which  he  has  been  an  honored  resident  for  so 
many  years.  It  seems  almost  incredible,  since  the 
President  has  grown  to  be  considered  a  permanent 
and  essential  feature  of  the  city,  and  whose  depart- 
ure has  been  an  undreamed-of  bereavement.  It  is 
impossible,  however,  to  conceal  from  our  senses  the 
present  prohahiliiies  that  he  will  be  induced  to  leave 
us.  He  has  received  from  the  United  Presbyterian 
Congregation  of  St.  Louis  a  call  to  become  their 
pastor,  with  an  offer  of  a  salary  of  §3,000  and  a 
parsonage.  The  congregation  have  just  built  a  new 
church  and  parsonage,  and  paid  for  them,  and  have 
§20,000  in  the  treasury.  So  the  call  may  be  consid- 
ered an  inducement  pecuniarily. 

President  Wallace  will  doubtless  be  inclined  to 
accept  the  call  on  several  considerations.  The  labors, 
cares,  and  responsibilities  of  his  present  position 
are  too  onerous,  and  are  weighing  him  down.  The 
worry  and  mental  strain  are  becoming  too  much,  even 
for  him.  Under  the  change  he  would  be  relieved  of 
the  great  burden  of  this,  and  it  is  not  strange  that 
he  regards  the  proposition  favorably.  For  eighteen 
years  he  has  been  laboring  ceaselessly  and  success- 
fully in  our  midst,  enduring  much  that  was  unpleas- 
ant, vexatious,  and  trying,  and  receiving  for  his  un- 
tiring efforts  a  paltry  consideration.      He  owes  a  duty 


Monmouth  Pastorates.  45 

to  himself  and  family  as  well  as  to  others,  and  as  he 
is  becoming  advanced  in  years,  the  necessity  of  pro- 
viding for  the  future  forces  itself  upon  him.  His 
present  salary  is  $1,800  and  a  residence,  barely  suffi- 
cient for  economical  support.  When  we  reflect  that 
he  has  been  struggling  here  for  a  score  of  years, 
and  has  not  even  secured  a  home,  we  may  reasonably 
be  surprised  that  he  has  not  accepted  a  position  from 
among  the  frequent  and  generous  offers  that  he  has 
hitherto  received.  He  has  too  often,  unselfishly, 
drowned  his  own  good  in  a  regard  for  that  of  others. 
When  an  Allegheny  pastorate  was  tendered  him  some 
time  ago,  the  college  Board  offered  to  raise  his  salary 
$700,  but  he  refused  it,  not,  however,  because  he  did 
not  need  it,  but  because  the  Board  blindly  offered 
that  which  they  did  not  have.  Still  he  remained, 
although  a  regard  for  his  own  comfort  and  welfare 
would  have  prompted  him  to  go  to  Allegheny. 

This  call  was  declined;  the  main  reason  which  in- 
fluenced him  in  his  decision  w^as  the  same  that  in- 
duced him  to  decline  the  call  from  Allegheny  two 
years  before.  He  always  loved  the  pastorate.  It 
was  a  great  source  of  trial  that  he  was  compelled  to 
do  so  much  secular  work — work  not  intimately  con- 
nected with  the  spiritual  interests  of  Christ's  king- 
dom. For  this  reason  he  was  always  ready  to  preach 
wherever  desired,  and  the  vacant  neighboring  con- 
gregations frequently  called  upon  him  to  supply  their 
pulpits.  In  1872  the  congregation  of  Henderson, 
six  miles  from  Monmouth,  became  vacant.     After  a 


46  A  Busy  Life. 


year  of  supplies  they  became  discouraged,  and  fears 
of  disorganization  were  felt.  They  desired  Dr. 
AVallace  to  preach  for  them  for  a  few  months.  This 
he  consented  to  do,  hoping  that  the  salary  he  would 
thus  receive  would  be  a  benefit  to  him,  and  he  would 
thereby  be  enabled  to  release  the  college  from  paying 
the  full  amount  promised  him  as  president.  He  also 
entertained  the  hope  that  a  change  of  labor,  and  the 
exercise  it  Avould  require  of  him  in  the  open  air 
Avould  be  of  advantage.  From  this  arrangement  the 
college  was  benefited  financially,  bat  whether  he 
himself  derived "  any  personal  benefit  is  doubtful. 
The  extra  expense  that  this  arrangement  required 
about  consumed  the  additional  income,  and  the  ex- 
posure in  inclement  weather  perhaps  counteracted 
the  benefits  derived .  Nevertheless,  he  willingly  un- 
dertook the  work  and  uncomplainingly  did  what  he 
could  fc-r  the  people  who  called  him  to  service,  and 
rejoiced  with  them  in  their  returning  prosperity. 
After  laboring  with  them  for  about  a  year,  a  call  was 
presented  to  him,  asking  him  to  become  their  regu- 
lar pastor,  which  was  accepted  December  22,  1874. 

The  following  is  a  history  of  his  work  in  this  con- 
gregation, as  is  told  by  Miss  Belle  Kodgers,  in  a 
paper  read  at  the  memorial  services  held  after  his 
death : 

Eleven  years  ago,  during  a  vacancy  of  the  pas- 
torate of  Henderson  congregation,  Doctor  Wallace 


Monmouth  Postonifcs.  47 

consented  to  preach  there  for  a  few  months.  Hen- 
derson Lad  not  prospered  for  some  time.  The  con- 
gregation was  not  very  harmonious,  and  though  once 
a  strong  and  flourishing  (diurch,  it  had  been  crippled 
by  a  series  of  adverse  influences  until  it  was  feared 
disorganization  would  become  a  necessity.  But  in 
the  hour  of  its  extremity,  Dr.  Wallace  expressed  a 
readiness  to  accept  its  pastorate.  All  were  pleased, 
yet  surprised  at  his  willingness,  with  so  many  dis- 
couragements before  him.  The  congregation  was 
small  and  divided,  and  the  church  building  old-fash- 
ioned and  quite  uncomfortable  in  winter.  Yet  none 
nor  all  of  these  considerations  discouraged  him,  as 
he  felt  a  strong  desire  that  this  mother  church  should 
be  revived  and  flourish,  and  still,  by  its  ministry, 
gladden  many  hearts  with  words  of  comfort,  joy  and 
peace.  Another  consideration  lent  additional  weight 
in  favor  of  his  acceptance  of  the  pastorate :  impaired 
health  made  it  necessary  to  devise  some  plan  to  aid 
in  its  recovery.  He  thought  by  a  change  of  labor, 
even  if  something  additional  w^ere  imposed,  it  might 
afford  such  relaxation  as  would  prove  beneficial. 
Thus  viewing  all  things,  he  had  a  hopeful  conviction 
that  this  was  a  work  the  Lord  had  given  him  to  do. 
After  accepting  the  pastorate  in  1873,  he  was  not 
installed  for  more  than  a  year — hoping  he  might  the 
more  certainly  test  his  ability  to  make  the  relaiion 
permanent.  After  installment,  however,  he  only  re- 
mained one  year  before  failing  health  made  it  impos- 
sible for  him  to  do  both  pastoral  and  college  work. 
He,  therefore,  resigned  his  charge  in  January,  1870, 
after  having  given  two  and  one  half  years  of  pas- 
toral labor  to  the  Henderson  congregation.     As  pas- 


48  A  Busij  Life. 

tor  he  entered  so  enthusiastically  into  the  work  of  the 
congregation,  when  among  us,  that  he  and  we  seemed 
to  forget  he  had  college  duties  claiming  his  attention. 
It  was  his  habit,  when  coming  to  us.  to  throw  off  all 
thought  of  college  duties,  and  enter  fully  into  the  work 
and  spirit  of  pastoral  life ;  and  this,  he  claimed,  was  a 
relaxation,  and  constantly  asserted  its  remedial  influ- 
ence, by  giving  him  greater  energy  and  vigor  for 
college  duty.  As  soon  as  he  accepted  the  charge  of 
the  congregation  he  felt  himself  the  under-shepherd, 
and  tender,  wise  oversight  was  given  to  all  the  little 
details  of  pastoral  duty,  and  yet,  in  each  insignifi- 
cant place,  he  dignified  his  office  by  evident  loyalty 
to  his  Master,  the  great  Teacher.  He  was  often 
seen  in  the  homes  of  his  parishioners,  the  sick,  the 
aged,  the  poor,  the  irreligious — all  received  his  help- 
ful attention.  This  was  not  spasmodic,  but  was  a 
constant  feature  of  his  work,  and  many  are  the  ten- 
der recollections  treasured  in  the  hearts  of  his  par- 
ishioners in  Henderson  for  his  kind  ministrations  to 
their  sick  or  dying  friends. 

He  soon  knew  the  faces,  and  learned  the  names  of 
each  man,  woman  and  child  in  the  congregation,  and 
as  he  went  among  them,  on  the  Sabbath  or  week  day, 
greeted  each  with  a  smile  and  word,  and  vigilantly 
noted  the  absent  from  church  service,  and  always 
made  kind  inquiries  for  their  welfare.  We  soon 
felt  he  was  interested  in  our  church  not  only  in  its 
members,  but  the  youth,  the  children,  the  poor,  and 
all  the  community  shared  his  thoughtful  attention. 

By  his  efforts,  and  at  his  suggestion,  the  Sabbath- 
school  was  re-organized,  prayer-meetings  had  greater 
interest,  while  teachers'  meetings,  woman's  mission- 


j\I()iu}i()iilli  Pdsloi'dlc^^.  49 


ary  society,  young  peoples'  prayer-meeting  and 
church  socials  had  their  beginning  there  during  his 
ministry.  In  his  preaching,  prayers,  and  plans  of 
\vork  in  the  congregation,  the  young  people  had  a 
large  share  of  his  attention.  He  sought  in  many 
ways  to  advance  their  highest  interests  and  best  wel- 
fare, always  devising  plans  for  their  religious,  moral 
and  social  improvement ;  at  one  time  giving  a  course 
of  lectures  calculated  to  promote  this  object. 

In  his  preaching,  the  gospel  claims  were  urgently 
pressed,  and  doctjinal  discourse  was  frequent;  and 
while  popular  difficulties  were  sometimes  presented 
and  answered,  yet  always  remembering  the  imme- 
diate wants  of  his  hearers,  presented  such  truths  as 
he  knew  by  intercourse  with  them,  might  be  most 
helpful  to  them. 

His  pastorate  at  Henderson  might  be  called  emi- 
nently successful — not  so  much  in  the  accessions  it 
gave  to  the  membership,  as  by  the  ability  shown  in 
bringing  out  latent  power.  Not  that  any  rare  gifts 
had  lain  concealed  tbere  more  than  exists  in  every 
other  congregation,  but  that  his  tact  and  enthusiasm 
were  so  infused  into  the  membership,  that  difficul- 
ties there  were  easily  overcome,  obstacles  were 
removed,  and  mountains  made  to  seem  as  mole-hills. 
And  thus  it  was  through  these  aofencies  he  secured  a 
friendly,  harmonious  feeling  among  the  members, 
and  interested  and  engaged  them  in  religious  work. 

While  the  congregation,  being  nestled  in  among 
contiguous  congregations,  increase  could  only  be  ex- 
pected in  the  ordinary  way,  and  this  may  doubtless 
account  for  want  of  larger  accessions  to  the  church. 

But  the  time  came,   all  too  soon,   that   his  minis- 


50  A  Busy  Life. 


trations  to  us  should  cease,  and  with  sadness  we 
regretted  the  necessity  for  his  departure,  but  still 
were  hopeful  that  many  years  might  possibly  be 
given  him — years  of  usefulness  to  the  church  and  the 
world;  but  this  has  been  denied  us.  And  now  we 
mourn  the  loss  of  a  prince  in  the  church;  for  one 
has  fallen,  and,  though  crowned  with  many  honors, 
the  church  had  yet  another  in  store  for  him,  to  which 
they  were  bidding  him  occupy.  The  whole  church 
was  gladdened  at  the  honors  awaiting  him,  still  ex- 
pecting much  golden  grain  to  be  reaped  by  his  labors. 
But  at  the  threshold  of  the  reaping  time  he  is  gath- 
ered to  the  harvest  home — to  the  house  of  his  Father. 
The  mourners  go  about  the  streets  with  the  windows 
of  the  soul  darkened,  for  the  golden  bowl  has  been 
broken,  and  the  spirit  has  returned  to  God  who 
gave    it. 


CHAPTEK    IV. 

LEAVING    THE    COLLEGE. 

The  work  of  Dr.  AVallace  in  Moninoiitli  was  draw- 
ing to  a  close.  He  had  given  to  the  college  his  best 
days.  His  strength,  his  energy,  his  very  life  was 
spent  in  this  work.  He  felt  that  he  was  fast  break- 
ing down;  yet  his  heart  was  with  the  cojlege.  It  was 
his  Master's  work,  to  which  he  had  consecrated  his 
life ;  therefore,  he  could  not  give  it  up  until  he  Avas 
convinced  that  he  was  no  longer  able  to  bear  the 
burden.  His  work,  however,  as  a  pastor  in  Mon- 
mouth, was  ended.  His  remaining  strength  must 
be  devoted  to  the  college.  The  spiritual  interest  of 
the  students  was  upon  his  heart.  He  labored  with 
them,  and  prayed  for  them,  and  rejoiced  when  any 
gave  evidence  of  the  new  birth.  It  was  not  mere 
reformation  of  life,  nor  only  a  cultivated  and  refined 
scholarship  that  he  sought;  but  that  Christ  should 
be  f()rmed  in  them  "the  hope  of  glory." 

In  his  chapel  sermons,  designed  especially  for  the 
students,  he  sought  not  to  display  his  ability  as  a 
metaphysician,  or  as  a  mere  theologian,  nor  to  ex- 
hibit specimens  of  rhetoric;  but  he  sought  to  bring 
what  power  he  possessed  to  expound  and  illustrate 

^51) 


52  A  Busy  Life. 


tlie  grand  truths  of  the  gospel  of  the  grace  of  God, 
and  to  bring  these  truths  to  bear  upon  the  heart  and 
conscience  of  his  hearers,  that  they  might  be 
brought  into  the  full  enjoyment  of  that  peace  which 
comes  from  believing  upon  the  Lord  Jesus  Christ. 
While  he  preached  doctrine,  and  advocated  the 
reforms  of  the  times,  both  from  the  pulpit  and  plat- 
form, yet  the  theme  he  most  delighted  to  dwell  upon 
was  Christ  and  him  crucified.  He  seemed  to  enter 
into  these  subjects  with  an  earnestness  that  made 
his  soul  glow  with  divine  fervor.  When  he  was 
called  to  preach  away  from  home,  he  generally  chose 
such  themes  as  most  fully  brought  forward  "the 
fulness  of  the  gospel."  He  seemed  to  be  imbued 
with  the  spirit  of  the  words  of  the  Master  concern- 
ing the  Apostle  to  the  Gentiles:  "He  is  a  chosen 
vessel  unto  me,  to  bear  my  name  before  the  Gen- 
tiles, and  kings,  and  the  children  of  Israel."  There 
was  no  name  so  precious  to  him  as  the  name  of 
Jesus,  and  his  desire  was  to  bear  this  name  on  every 
suitable  occasion.  One  who  had  been  a  student, 
and  who  was  intimate  with  him  in  later  years,  says: 
"  His  topics  away  from  home  were  always  neai  the 
heart  of  the  great  idea  of  human  redemption.  I  re- 
member some  years  ago  when  preaching  for  him, 
that  he  took  the  opportunity  to  preach  at  some  half- 
deserted  church,  near  Wooster.  I  asked  him  what 
he  would  preach  about.       '  O,'   said    he,   '  my    best 


Leaving   the    College.  53 

sermon:  "Blessed  is  lie  whose  transgression  is  for- 
ffiA^en,  whose  sin  is  covered."  I  have  no  doubt  it 
was  his  'best  sermon,'  for  he  was  'best'  on  such  a 
subject.  '  Sermons,'  he  said,  "are  with  me  the  sur- 
vival of  the  fittest,'  but  we  have  all  noticed  that  they 
were  the  '  fittest '  from  having  the  most  spiritual 
life." 

The  doctrines  commonly  called  "  the  doctrines  of 
grace"  were  peculiarly  dear  to  him.  On  all  suitable 
occasions,  he  sought  to  expound  them.  An  old 
acquaintance.  Dr.  J.  T.  Cooper,  thus  writes: 

One  thing  which  increased  my  interest  in  Dr. 
Wallace,  was  the  clearness  with  which  he  perceived, 
and  the  tenacity  with  which  he  clung  to  the  doc- 
trines of  grace,  as  they  are  set  forth  in  the  famous 
work  entitled,  "  The  Marrow  of  Modern  Divinity," 
and  in  the  writings  of  Thomas  Boston,  and  the 
Erskines,  and  the  late  Dr.  John  Anderson,  particu- 
larly in  his  work  entitled  "Saving  Faith."  As  is 
well  known  to  his  immediate  friends,  he  was  brought 
to  embrace  these  views  as  the  only  views 
which  are  strictly  deserving  the  name  of  gos- 
pel truth,  and  as  the  only  views  that  can 
bring  a  true  and  settled  peace  to  the  conscience. 
I  was  but  a  short  time  acquainted  with  this  brother, 
before  I  was  brought  to  a  discovery  of  his  mind  in 
relation  to  these  matters,  and  I  need  not  conceal  the 
fact  that  it  formed  a  sacred  bond  of  friendship  and 
fellowship  between  him  and  the  writer.  I  may  also 
be  permitted  to  remark  that,  in  my  judgment,  the 
strong    sympathy  which  the  Doctor  cherished    for 


54  A  Busy  Life, 


these  "Marrow  Doctrines,"  and  the  great  importance 
which  he  attached  to  them,  imparted  to  his  sermons 
a  richness  and  unction,  which  the  spiritually  minded 
could  hardly  fail  to  appreciate. 

His  decision  to  leave  the  college  was  reached  by 
a  slow  and  painful  process.  Years  before  he  had 
solemnly  consecrated  himself  to  the  cause  of  Christ- 
ian education  in  Monmouth  College.  For  this  he 
labored,  sacrificing  both  comfort  .  and  pecuniary 
profits.  But  he  could  not  leave  this  work  until  it 
was  plain  that  his  Master  so  decreed.  The  manner 
in  which  he  came  to  this  conclusion  will  be  best  seen 
from  extracts  from  his  diary;  these  will  show  the 
care  that  was  taken  as  well  as  the  mental  process 
passed  through  in  coming  to  this  conclusion : 

On  Monday,  February  7,  1876,  I  placed  my  res- 
ignation as  President  of  Monmouth  College  in  the 
hands  of  the  Trustees,  because  I  was  no  longer  com- 
petent to  perform  the  duties  of  the  office.  The 
Trustees  tendered  me  six  months'  vacation,  in  case  I 
should  withdraw  my  resignation.  I  did  so  on  con- 
dition that  I  should  be  at  liberty  to  renew  it  at  Com- 
mencement.    This  was  accepted. 

The  greater  part  of  this  vacation  was  spent  at  Fall 
River,  Mass.,  in  order  to  get  the  benefit  of  the  sea 
air.  Concerning  the  time  spent  there,  he  thus 
writes : 

I  selected  the  following  subjects  for  prayer:  1. 
Restoration  to  health.     2.    Guidance.     3.    Abiding 


Leaving   ihc    CoUcgr,  55 

peace.  4.  Holiness.  5.  Spirit  of  power.  0.  Sup- 
ply of  my  need.  7.  Family.  8.  College.  9. 
Cause  of  Christ.  For  these  things  I  have  been 
daily  praying,  and  now  on  this,  the  sixteenth  day  of 
June,  1870 — my  fifty-first  birthday — I  am  able  to 
record:  1.  That  my  health  has  greatly  improved, 
so  that  I  feel  competent  once  more  for  duty.  2.  I 
think  I  have  been  guided  by  God;  to-day  the  way 
seems  clear.  God  placed  me  at  Monmouth;  the 
reasons  that  have  led  me  to  resign  have  been  re- 
moved ;  there  is  no  cause  why  I  should  not  return ; 
as  far  as  I  can  see,  my  mind  is  clear.  3.  I  have  en- 
joyed abiding  peace.  4.  My  wants  have  been  sup- 
plied; when  I  have  had  little,  there  has  been  no 
lack;  much,  there  has  been  nothing  over.  5.  I  have 
been  enabled,  as  far  as  I  can  see,  to  walk  worthy  in 
some  good  degree  of  my  profession.  0.  My  family 
give  me  no  trouble  and  but  little  anxiety.  7.  The 
college  has  been  conducted  prosperously  during  my 
absence.  It  now  seems  to  me  to  be  my  duty  to  do 
all  I  can,  while  here,  to  improve  my  health;  at  the 
appointed  time  to  return  to  Monmouth  and  devote 
myself  to  the  promotion  of  the  cause  of  Christ  in 
connection  with  the  college.  The  time  now  is  short, 
and  it  becomes  me  to  mass  my  forces  and  seek  to  do 
effectually  the  work  that  has  been  assigned  me — fJic 
n'ork  of  Chrisfian  Educafion  in  Monmoiiili  College; 
and  my  prayer  is  that  my  latter  days  may  be  blessed 
more,  much  more,  than  my  beginning. 

He  returned  to  the  duties  of  his  office  at  the  be- 
ginning of  the  college  year  in  1870,  and  continued 
M'ithout   any    serious    interruption  until    the    Com- 


56-  A  Bnsu  Life 


mencement  of  the  college  year  in  1877.      His  diary 
continues : 

A  week  after,  my  power  of  work  and  endurance 
gave  way.  Quit  preaching  in  Chapel  and  every- 
thing I  could.  Had  a  couple  of  weeks'  vacation.  In 
November  came  a  unanimous  call  from  Wooster, 
Ohio,  and,  soon  after,  notice  of  election  to  Chicago. 
College  Trustees  raised  my  salary  §700  to  enable 
me  to  take  my  vacation  and  rest.  And  now,  what 
shall  I  do  ?  I  have  been  trusting  and  praying  for 
guidance.  To-day,  December  8,  seeking  it  formally 
and  specially. 

Shall  I  leave  the  college  or  remain?  I.  The  facts 
in  favor  of  remaining:  1.  I  am  in  the  college ; -pre- 
sumption is  in  favor  of  remaining.  2.  My  salary 
has  been  made  abundant.  3.  Faculty,  students, 
trustees,  everybody  seems  to  favor  my  remaining. 
4.  I  understand  college  work  and  have  been  pros- 
pered in  it.  5.  There  is  here  a  wide  and  very  im- 
portant field  of  usefulness,  never  more  important.  6. 
There  is  danger,  that  in  case  I  leave,  the  college  will 
suffer  serious  hurt.  7.  I  am  here  among  my  family 
and  my  friends,  who  have  tried  and  trusted  me.  8. 
Almost  all  my  reputation,  knowledge  and  skill,  ac- 
quired here  as  President  of  the  College,  would  be 
lost  capital. 

II.  Facts  adverse.  1.  My  health  is  such  as  to 
disqualify  me  for  duty.  I  have  not  been  able  for 
anything  like  full  work,  for  three  months;  and  that, 
too,  while  my  duty  is  not  heavy ;  or  nearly  as  heavy 
as  it  once  was.  No  heavier  than  the  President  of 
the  college  ought  to  perform.     2.     During  last  year, 


Leaving   iJte    College.  57 

after  the  rest  of  four  months,  I  couhl  hardly  perforin 
duty,  and  broke  down  under  vacation  and  opening 
work.  3.  This  is  the  third  time  I  have  given  out: 
First,  in  February,  1875,  continued  until  Commence- 
ment, when  I  was  prevented  from  resigning  by 
physicians  and  faculty.  Second,  in  January,  1876, 
or  rather  early  in  previous  term.  Resigned  in  Feb- 
ruary, and  withdrew  on  promise  of  rest.  4.  For  nearly 
three  years,  except  last  year,  I  have  been  unable  to 
push  college  work  as  it  demands.  5.  If  I  remain  here 
I  shall  be  unable  to  do  anything  but  the  most  neces- 
sary college  w^ork — oversee,  teach  and  preach —  ut 
little  lecturing  abroad,  but  little  writing.  6.  I  shall 
be  constantly  subject  to  ill  turns,  and  in  danger  of 
finally  and  completely  breaking  down.  7.  Called 
to  the  pastorate  in  1872,  in  Allegheny;  declined. 
To  the  pastorate  in  1874,  in  St.  Louis;  declined. 
Since  that  time,  excepting  last  year,  been  disabled. 
Called  again;  does  it  not  look  as  if  it  was  the  Lord's 
mind  that  I  should  return  to  it?  8.  Eemaining  in 
the  college,  I  am  in  imminent  danger  of  disappoint- 
ing its  friends,  and  being  unable  to  do  what  is 
expected  of  me,  and  becoming  a  burden  to  it,  rather 
than  being  a  help.  0.  The  college  is  not  able  to 
increase  my  salary — danger  of  mischief  from  it. 
1-0.  Fields  of  great  usefulness,  with  much  less 
work  and  less  responsibilities  are  open  for  me,  in 
which  I  shall  have  a  much  better  opportunity  of 
doing  much  needed  work,  which  I  can  not  do  here. 
11.  The  faculty  can  run  the  college  until  a  new 
president  is  found.  12.  I  have  reason  to  believe 
that  my  health  would  be  better  in  another  climate, 
or  from  a  change. 


58  A  Busy  Life. 


Continued  calling  and  crying  for  light  until  the 
18th.  It  now  appears  thus:  1.  No  man  ought  to 
accept  or  continue  to  hold  a  place,  the  duties  of 
which  he  is  not  able  to  discharge.  Eeliable  health 
needed  in  president.  I  have  not  been  able  to  per- 
form the  duties  of  my  office  for  two  years  out  of  the 
last  three.  I  see  no  prospect  of  being  able  in  the 
future,  judging  from  the  past.  Very  heavy  work  is 
now  demanded  of  the  president.  2.  I  have  opened 
to  me  now  a  position  of  great  usefulness,  the  duties 
of  which  I  can  adequately  discharge.  3.  The  risks 
from  remaining  seem  to  me  much  greater  than  from , 
my  going:  (1).  The  less  I  am  in  college  and  the 
less  fully  I  perform  the  duties  of  my  position,  the 
less  my  influence  and  the  lower  my  standing; 
the  less  my  value  to  the  college :  the  more  difficult 
to  raise  my  salary.  (2).  The  danger  of  completely 
breaking  down,  and  becoming  a  burden  to  the  col- 
lege and  my  friends.  (3).  The  danger  of  discontent 
and  dissatisfaction  from  my  salary  being  made  so 
high.  (4) .  The  risks  to  the  college  from  my 
leaving  slight.  4.  If  I  remain,  the  strength  of  my 
declining  years  will  be  given  to  more  secular  work ; 
if  I  go,  to  more  spiritual.  5.  I  have  no  reason 
to  believe  that  my  health  can  be  depended  upon  to 
be  adequate  to  enable  me  to  perform  the  duties  of 
the  college,  as  I  think  they  ought  to  be  performed, 
as  I  would  feel  in  conscience  bound  to  perform 
them.  It  is  not  reliahlc.  6.  The  prompt,  decided, 
spontaneous  judgments  of  several  men,  my  friends 
and  intimate  acquaintances,  are,  that  I  ought  to 
leave  the  college;  among  them  Drs.  Mathews,  J. 
Brown,  and  Hamilton.      7.     My  leaving  will  facili- 


Leaving   the    College.  59 

tate  the  only  correct  policy  for  college:  economize, 
collect,  pay  debts,  and  elect  a  president  after  first 
six  months. 

Mij  lieaWi  is  not  reliable  enough  to  justify  me 
continui}ig  in  the  eollege.  I  love  it  too  icell  and  judge 
its  interests  too  important  to  remain  toith  it 

On  Monday  evening,  December  17,  I  went  into 
my  room  in  college,  intending  to  remain  until  light 
came.  I  fell  on  my  knees  in  prayer.  Then  came 
to  my  mind  these  words:  "Not  to-night,  but  in  the 
morning.  "  I  accepted  it  as  from  God.  I  at  once 
went  home,  and  the  next  morning  went  to  my  study 
and  sought  to  know  the  Lord's  mind.  While  in 
prayer,  my  mind  settled  down  in  this  conviction, 
that  I  ought  not  to  hold  a  position  of  Avhicli  I  could 
not  perform  the  duties.  I  arose  and  went  over  the 
considerations  pro  and  con.  Again  I  sought  light; 
again  my  mind  settled  down  in  the  same  conviction. 
I  then  went  over  and  talked  with  Bro.  Ure.  I  asked 
him  if  he  had  any  thing  additional  to  say.  He  said 
not;  but  remarked,  that  I  ought  not  to  remain,  if  I 
felt  my  health  was  too  unreliable  to  perform  college 
work.  I  went  home  again  and  again  threw  myself  on 
my  knees,  and  besought  the  Lord  to  show  me  His  will, 
let  it  be  what  it  might.  Again  my  mind  settled 
down  in  the  conviction  that  my  health  was  too  unre- 
liable to  justify  me  in  continuing  in  the  presidency. 
I  sought  the  Lord  for  some  token  from  Him  that 
this  was  His  mind — that  I  was  right  and  not  deceived. 
I  then  went  up  to  my  room,  when  there  came  on  a 
feeling  of  faintness,  which  I  accepted  as  a  ^^  sign 
from  God  "  that  I  was  too  nearly  worn  out  to  continue 
in  such  an  important  position. 


60  A  Busy  Life. 


That  evening  I  called  the  faculty  and  announced 
my  decision.  The  next  morning  I  sent  in  my  resig- 
nation to  the  trustees — there  was  a  full  meeting. 
J.  G.  Madden  moved  that  my  resignation  be  accepted, 
Dr.  Matthews  seconded  the  motion,  remarking  that 
I  could  do  nothing  else.  It  was  accepted  to  take 
effect,  January  1,  1878,  and  my  salary  continued 
until  June.  That  day  I  announced  the  result  to  the 
students.  I  was  much  prostrated  the  rest  of  the 
week. 

In  1856,  Dr.  Wallace  came  to  Monmouth  to  take 
charge  of  the  young  college.  January  1,  1878, 
after  twenty-one  years,  he  laid  down  the  work,  with 
what  measure  of  success  has  been  told  in  a  previous 
chapter.  He  came  to  Monmouth  strong  and  robust ; 
he  left  it  a  wreck.  It  may  be  truly  said,  that  he 
sacrificed  himself  for  the  cause  of  Christian  educa- 
tion in  Monmouth  College.  He  ceased  from  this 
work  only  because  he  was  unable  to  prosecute  it 
further.  Other  positions,  far  easier,  and  much  more 
lucrative,  were  tendered  to  him  but  he  could  not 
accept  them ;  for  he  had  consecrated  himself  to  this 
work  and  he  dare  not  lay  it  aside.  He  had  put  his 
hand  to  the  plow,  as  he  felt,  at  the  call  of  the 
Master,  and  without  that  Master's  command  he 
could  not  let  go.  The  days  following  the  commence- 
ment of  the  work  at  Monmouth  were  dark.  The 
political  horizon  was  dark;  the  financial  condition 
of  the  country  was  deplorable.     To  start,  equip  and 


Leaving    the    College.  61 

endow  a  college,  required  herculean  efforts,  and 
great  self-denial.  Wliile  others  stood  by  to  aid,  yet 
the  burden  fell  upon  his  shoulders.  He  faltered 
not,  but  stood  under  the  burden  until  it  was  mani- 
festly impossible  for  him  to  longer  endure  the 
strain. 

Another  has  said:  "It  was  his  one  remark  to  me, 
in  speaking  of  his  leaving  the  college,  that  it  did 
not  seem  to  be  the  Master's  will  that  any  one  person 
should  begin  and  carry  on  to  completion  any  great 
^\T)rk.  The  law  of  the  kingdom  has  always  been, 
'one  soweth  and  the  other  reapeth. '  To  Dr.  Wallace, 
it  seemed  to  be  given  in  many  things  to  preside  over 
beginnings.  His  hands  laid  the  foundation;  others 
reared  the  superstructure.  He  sowed  the  seed  and 
others  reaped  the  harvest  of  his  toil,  as  coming 
generations  will  reap  the  fruit  of  their  labor." 


CHAPTER   V. 

LAST    DAYS. 

The  different  positions  held  by  Dr.  Wallace,  or 
tendered  him,  came  unsought,  very  frequently  in  the 
face  of  decided  protest.  Yet,  when  a  position  Avas 
offered  to  him,  he  always  gave  it  a  careful  consideraton. 
His  one  desire  seemed  to  be  to  know  the  mind  of  the 
Lord  in  the  matter.  He  was  very  slow  in  conclud- 
ing to  leave  one  place  of  labor  for  another.  He  felt 
that  if  the  Master  gave  him  a  field  to  occupy,  he 
must  remain  until  his  work  was  completed.  The  ad- 
vice he  gave  to  others — and  it  was  the  one  he  him- 
self always  followed — was,  "The  Master  has  placed 
you  where  you  now  are,  and  the  presumption  is  in 
favor  of  your  remaining.  If  you  change,  there  must 
be  good  and  sufficient  reasons  for  so  doing."  The 
consciousness  of  doing  his  Master's  will  became  a 
force  which  carried  him  over  very  many  difficulties. 

In  October  of  1877,  being  in  Ohio,  he  was  con- 
strained to  visit  Wooster,  and  preach  one  Sabbath. 
This  was  before  he  had  decided  that  he  must  give  up 
college  work.  He  consented  to  go  to  "Wooster  only 
with  the  express  understanding  that  he  was  not  to 
be  considered  in  any  sense  a  candidate.     However, 

(62) 


Last  DuD^.  63 


the  result  was  a  unanimous  call  to  him  to  become 
pastor  of  that  congregation.  About  the  same  time 
another  call  was  extended  to  him  by  the  United 
Presbyterian  Congregation  of  Chicago.  His  decis- 
ion in  reference  to  these  is  thus  told  in  his  diary,  the 
entry  being  dated  at  Wooster: 

I  decided  not  to  go  to  Chicago,  because  it  appeared 
to  me  that  the  work  and  responsibility  there  would 
be  so  heavy  as  to  give  me  but  little  relief.  All  my 
physicians  and  friends  united  in  the  conviction  that 
it  would  be  folly  for  me  to  go  to  a  place  wliere  the 
life  would  be  so  intense  as  there.  My  mind  was  in- 
clined to  Wooster,  because:  (1.)  It  seemed  to  me 
quite  an  easy  place,  comparatively,  and  not  beyond 
my  strength.  (2.)  The  call  from  there  was  unex- 
pected, unsought  and  spontaneous,  hearty,  unani- 
mous, and  what  might  be  called  providential.  (3.) 
Seeking  constantly  to  know  my  Master's  mind,  it 
seemed  to  me  His  wdll  that  I  should  come  here. 

He  left  Monmouth  December  27,  and  reached 
Wooster  the  next  evening.  His  convictions  after 
arriving  in  Wooster  are  thus  given:  '•  I  am  at  rest. 
A  clear  inspection  of  the  field  satisfies  me  that  it 
will  suit  me  well.  I  can  rest  and  study  as  I  could 
not  have  done  elsewhere.  I  thank  God  for  doing  so 
much  for  me.  I  have  enjoyed  great  peace  since  I 
decided  the  question.  The  experiment  I  have  made 
of  my  God,  as  a  covenant-keeping  God,  has  strength- 
ened my  faith  and  filled  me  with  unutterable  glad- 


64  A  Busy  Life. 


ness.   The  fortieth  Psahii,  first  verses,  have  expressed 
my  feelings." 

The  following,  as  subjects  of  daily  prayer,  are 
taken  from  entries  made  while  engaged  in  the  pas- 
toral work  at  Wooster: 

1 .  That  the  Lord  would  show  me  day  by  day  what 
I  ought  to  do.  2.  That  He  would  strengthen  me  for 
all  duty.  3.  That  He  would  show  me  a  suitable 
house.  4.  That  He  would  bless  the  congregation 
in  all  things,  and  my  work  in  it.  5.  That  He  would 
bless  my  wife  and  children.  6.  That  He  would  bless 
Monmouth  College,  and  give  it  a  President.  7.  That 
He  would  make  it  apparent  to  my  friends  and  the 
church  that  He  had  guidecj  me  in  iDringing  me  here ; 
that  I  had  not  done  wrong,  but  right  in  coming. 

Following  this  table  of  prayer  topics  in  this  line  of 
comment  and  date:  "  All  the  above  answered  to  the 
letter.     Jan.  8,  1880." 

For  the  first  six  months  after  he  began  his  labors 
in  AVooster,  he  was  able  to  do  but  very  little  severe 
mental  work.  He  spent  his  time  in  visiting  the 
members  of  the  congregation  and  re-organizing  the 
congregation  for  Christian  work.  Difficulties  that 
had  arisen  previous  to  his  settlement  there  were  to 
be  settled — members  were  to  be  reconciled;  all  this 
was  happily  effected.  During  his  college  jears  his 
preaching  had  often,  on  account  of  other  pressing 
duties,  to  be  done  without  adequate  preparation. 
This  he  greatly  regretted,  but,  in  AVooster,  after  his 


Last  Daijs.  65 


health  began  to  improve,  he  was  able  to  give  much 
more  time  to  pulpit  preparation.  The  labor  he  was 
able  to  perform  here  was  by  carefully  systematizing 
his  work.  He  endeavored  always  to  have  a  subject 
for  the  coming  Sabbath,  selected  the  week  previous, 
never  later  than  Monday.  Thus  he  was  able  to 
commence  the  study  of  his  subject  the  first  thing  on 
Tuesday  morning,  if  desired. 

He  frequently  preached  series  of  discourses.  He 
lectured  upon  the  book  of  Revelation  throughout. 
He  gave  a  course  of  Sabbath  evening  lectures  upon 
the  commandments.  These  were  listened  to  by  full 
houses.  He  also  gave  a  course  of  lectures  upon  the 
"Distinctive  Principles"  of  his  church.  The  dis- 
course upon  "secret  societies"  was  listened  to  by 
many  who  were  themselves  members  of  these  socie- 
ties. While  he  endeavored  to  present  his  objections 
to  such  societies  in  a  clear  and  forcible  manner,  yet 
he  did  so  in  such  a  way  as  not  to  antagonize  individ- 
uals. He  was  respected  and  listened  to  by  those 
who  differed  from  him  upon  these  things.  About 
once  a  month  he  gave  a  lecture  designed  especially 
for  the  young  people.  About  once  every  quarter  he 
preached  a  sermon  for  the  children. 

Although  his    health    improved    after   coming  to 

Wooster,  yet  he  never  was  well.     Dr.  Taggart,  who 

was  his  physician  there,   says:   "It  is   well  known 

that    Dr.   Wallace    came    to  Wooster  an  invalid — a 

5 


66  A  Busy  Life. 


wreck.  His  nervous  system  was  much  exhausted 
from  over  work.  There  were  times  when  he  felt  his 
old  ability  to  work  for  the  Master;  yet  there  were 
many  times,  and  some  of  them  protracted,  in  which 
he  was  not  able  to  do  much  work.  The  great  secret 
lay  in  the  exhaustion  of  the  nerve  center.  He  would 
have  a  sense  of  constriction,  and  an  apparent  diffi- 
culty in  breathing,  so  that  in  walking  he  would  have 
to  stop  and  stand  still  a  feAV  minutes  to  rest.  I 
could  find  no  organic  disease  of  the  heart,  and  no 
disease  of  the  lungs — nothing  of  that  kind  that 
would  account  for  the  trouble,  and  I  referred  the 
matter  to  nervous  exhaustion — exhaustion  of  the 
nerve  center  that  presided  over  respiration  and 
breathing. "  Thus  all  the  labor  he  performed  was 
under  great  bodily  affliction.  In  August,  1881, 
after  a  year  of  hard  Avork  he  was  prostrated  with 
gastralgia,  or  neuralgia  of  the  stomach.  He  was 
unable  to  do  any  work  until  about  the  first  of  Octo- 
ber. In  January,  he  was  again  prostrated.  He 
was  unable  to  return  to  his  work  until  March,  and 
then  able  only  to  do  a  limited  amount.  About  the 
last  of  May,  he  had  another  severe  attack.  The 
congregation  gave  him  a  vacation  for  four  months. 
This  he  spent  at  Clifton  Springs,  N.  Y.,  and  Ocean 
Grove,  N.  J. 

During    his    stay  at  these   places   he  had   much 
time  at  his  disposal.      This   time   was  not   spent  in 


La^l  Daijs.  67 


idleness.  It  was  not  in  his  nature  to  be  idle.  He 
always  felt  that  the  Master  had  a  work  for  him  to 
do,  and  it  was  his  object  to  be  prepared  for  doing 
that  work.  He  felt  the  time  for  work  was  very- 
uncertain,  and  this  led  him  to  a  renewed  act  of  con- 
secration. This  "act  "we  find  in  his  diary,  and  we 
here  give  it : 

Before  I  return  to  my  work,  I  do  to-day,  solemnly, 
and  in  the  presence  of  God,  give  myself  to  Him, 
body  and  soul,  wholly  and  without  reserve:  I  give 
myself  up  to  Him  to  make  of  me  what  He  would 
have  me  to  be;  to  put  me  in  the  position  He  would 
have  me  occupy;  to  bear  whatever  burdens  He 
would  lay  upon  me;  to  do  the  work  He  may  aj^point 
me;  and  to  enjoy  whatever  measure  of  blessings  He 
may  grant  me.  My  heart's  desire  is  that  God  would 
accept  this  gift  and  seal  me  as  His  own,  fill  me  with 
His  spirit,  make  me  holy,  fit  me  for  His  service,  lead 
and  guide  me.  stren^rthen  and  sustain  me.  I  do 
take  God  in  Christ  to  be  my  God  and  Father :  Jesus 
to  be  my  Saviour,  my  Prophet,  my  Priest,  my  King ; 
the  Holy  Spirit  to  be  my  Comforter  and  Sanctifier ; 
I  trust  and  look  to  God  to  treat  me  as  a  child,  grant- 
ing me  all  the  rights  and  privileges  of  a  child:  and 
submit  to  Him  as  a  child  to  a  father.  I  trust  and 
look  to  Jesus  as  my  Prophet,  to  teach  me  all  that  I 
need  to  know,  and  submit  to  Him  as  my  Prophet;  I 
look  to,  trust  in,  and  submit  to  Him  as  my  Priest,  to 
obtain  for  me  all  the  blessings  I  need:  I  look  to 
Him  and  trust  in  Him  as  my  King,  to  subdue  me  to 
Himself,  to  reign  in  me,  to  rule  over  me,  and  to 
restrain  and  conquer  His  and  my  enemies.      I  trust 


A  Busy  Life. 


in,  look  too,  and  submit  to  the  Holy  Spirit  as  my 
helper  in  all  things.  "I  believe;  Lord  help  my 
unbelief.  ■' 

From  his  diary  we  find  that  he  spent  much  of  his 
time  in  the  study  of  the  Word  of  God,  and  in  read- 
ing devotional  books ;  in  meditation  and  in  prayer ; 
prayer  that  he  might  be  "  filled  with  the  Spirit;  that 
all  that  is  meant  by  the  baptism  of  the  Spirit,  the 
leading  of  the  Spirit,  the  witness  of  the  Spirit  might 
be  his;"  that  he  "might  be  led  by  the  Spirit,  guided 
by  the  Spirit,  and  live  in  the  Spirit;""  and 
"that  he  might  be  kept  from  grieving  Him."' 
But  his  prayer  was  not  for  himself  alone ; 
others  were  remembered — his  family,  his  con- 
gregation and  the  church  at  large,  that  God 
would  pour  out  his  Spirit  upon  the  church.  He  re- 
turned to  his  home  Sept.  10  much  improved,  both 
in  body  and  in  spirit. 

The  Board  of  Managers  of  Xenia  Theological 
Seminary  at  their  meeting  in  the  spring  of  1882, 
selected  Drs.  French  and  Wallace  "  to  deliver  a 
series  of  seven  lectures  each  on  Apologetics,  and 
more  particularly  on  the  Evidences  of  Christianity." 
The  main  design  was  to  supplement  the  work  of  the 
corps  of  teachers,  which  by  the  death  of  Dr.  Bruce 
had  been  reduced  to  three.  "Their  work  was  divided 
between  them  thus:  Dr.  French  lectured  on  the 
external  evidences  of  Christianity,  Dr.  Wallace  on 


Last  Days.  69 


the  internal.  The  latter's  work  lay  chiefly,  if  not 
entirely,  in  directing  the  attention  of  the  class  to  the 
proofs  of  the  Divine  origin  and  authority  of  the 
Bible  as  found  in  the  sacred  volume  itself.  Never- 
theless he  took  a  somewhat  wider  survey  of  the  sub- 
ject, and  introduced  much  of  his  own  experience,  the 
results  of  a  long  and  very  active  life,  as  a  teacher 
and  minister  of  the  Word,  thus  giving  the  students 
the  benefit  of  a  large  acquaintance  with  men  and 
books."  ''  I  heard  portions  of  several  of  his  lectures, 
and  more  than  once  he  would  start  from  his  chair  in 
the  delivery,  get  to  his  feet  and  pour  out  a  stream 
of  impassioned  eloquence,  which  one  does  not  hear 
often  in  the  class  room?  He  created  much  enthusi- 
asm in  the  seminary  by  these  lectures,  he  was  very 
stimulating  in  all  his  work,  and  the  benefits  result- 
ing therefrom  lasted  through  the  rest  of  the  session." 

At  the  meeting  of  the  Board  of  Managers  in 
March,  1883,  he  was  nominated  to  the  synods  hav- 
ing control  of  the  seminary,  for  a  professorship.  The 
synods  at  their  meetings  in  the  fall  elected  him  to 
this  position.  After  careful  consideration  he  had 
decided  to  accept  and  was  preparing  to  move  to 
Xenia,  to  enter  upon  this  work ;  but  his  Master  called 
him  home. 

In  June  of  1883,  the  Board  of  Trustees  of  West- 
minster College,  New  Wilmington,  Pennsylvania, 
elected  him  to  the  office  of  president.     This  position, 


70  A  Busy  Life. 


after  careful  consideration,  he  felt  it  his  duty  to 
decline.  He  felt  that  the  work  which  would  be 
required  of  the  president  of  that  institution,  would 
be  entirely  beyond  what  his  failing  health  would 
warrant  him  in  undertaking. 

He  was  appointed  by  the  presbytery  of  Mansfield, 
a  delegate  to  the  General  Assembly  which  met  in 
Pittsburgh,  May  23,  1883.  The  question  of  the  use 
of  '-Instruments  in  the  worship  of  God"  came  before 
this  Assembly.  It  had  been  decided  by  the  previous 
Assembly,  that  the  law  forbidding  the  use  of  instru- 
ments had  been  repealed.  Those  opposed  to  the  use 
of  instruments  felt  themselves  aggrieved,  and  asked 
that  this  Assembly  "declare 'explicitly  that  in  none 
of  the  congregations  under  the  care  of  the  Assembly 
can  instrumental  music  be  lawfully  used  in  worship 
until  the  church  shall  have  decided  by  constitutional 
enactment  that  such  music  in  worship  is  divinely 
authorized  and  prescribed."  It  is  not  our  intention 
to  speak  of  this  discussion,  only  to  state  the  position 
of  Dr.  Wallace  upon  this  question.  When  the  rule 
was  adopted  in  1867,  he,  with  one  other  member  of 
the  presbytery,  neither  voted  for  nor  against  it, 
"believing  that  the  use  of  instruments  was  inexpedi- 
ent, but  not  forbidden  by  the  Word  of  God."  When 
the  subject  came  up  in  overture  in  1881,  he,  with 
others  voted  to  repeal  the  rule.  There  was  no  change 
in  his  convictions,  only  he  deemed  it  inexpedient  to 


Lux!  /)(ii/s.  71 


have  any  rule  upon  the  subject.  The  Assembly  of 
1<S<S3  passed  the  following  resolution:  ''That  Drs. 
Joseph  T.  Cooper,  David  A.  Wallace  and  James  P. 
Lytle  be  appointed  a  committee  to  address  a  pas- 
toral letter  to  our  people,  setting  forth  the  true  state 
of  the  question  as  settled  by  the  church,  and  urging 
upon  them  the  respect  due  the  authority  of  the 
church  and  to  each  other  as  Christian  brethren." 

Dr.  Cooper,  as  chairman  of  the  committee,  pre- 
pared the  '"letter,"  and  submitted  it  to  Dr.  Wallace, 
who  with  but  few  suggestions  approved  as  prepared, 
and  this,  together  with  one  from  Dr.  Lytle,  was  sent 
forth  to  the  church  on  its  errand  of  peace.  Dr. 
Cooper  thus  whites:  "We  had  much  conversation  in 
relation  to  this  controversy  that  has  to  such  a  degree 
so  painfully  agitated  our  beloved  church.  We  both 
deplored  the  introduction  of  the  question  in  view  of 
the  sad  separations  Avhich  it  had  made  among  breth- 
ren. We  were  both,  however,  fully  agreed  that  it 
was  one  of  those  things  which  in  the  light  of  Scrip- 
ture and  reason  may  be  regarded  as  legitimate  sub- 
jects of  forbearance  and  that  the  controversy  never 
could  be  settled  on  any  other  basis." 

The  twelve  months  intervening  between  the 
adjournment  of  the  Assembly  of  1882,  and  the  con- 
vening of  the  Assembly  of  1883,  were  months  of 
painful  anxiety  to  many  who  loved  the  church  of 
their    choice.       The   question  that  Avas    frequently 


12  A  Busy  Life 


asked  was,  "What  will  be  the  result?  will  there  be  a 
division?''  Dr.  Wallace  was  no  idle  spectator  of 
what  was  passing.  He  loved  the  United  Presby- 
terian Church ;  it  was  the  church  of  his  birth,  and  of 
his  choice.  He  could  not  be  unconcerned,  when  her 
unity,  if  not  her  very  existence,  was  threatened. 

One  Avho  was  with  him  that  summer  at  Clifton 
Springs  and  Ocean  Grove  gives  the  following: 

We  were  intimate  companions  boarding  in  the 
same  house,  occupying  adjoining  rooms,  and  hence 
were  much  in  conversation,  and  always  enjoyed  our 
morning  and  evening  devotions  together.  The  bur- 
den of  his  plans  and  prayers  was  an  amicable  adjust- 
ment of  the  difficulties  which  threatened  to  disrupt 
the  church,  and  alienate  brethren  who  had  hitherto 
"taken  sweet  counsel  together"  in  the  work  of  the 
Lord.  I  could  not  fail  to  mark  the  tenderness  and 
earnestness  of  his  petitions  for  "the  peace  of  our 
beloved  Zion."  Dr.  Wallace  had  his  own  well-defined 
opinions  as  to  the  merits  of  the  question  in  dispute, 
as  also  of  the  decisions  of  the  Assembly  of  1882. 
It  was  not  because  he  did  not  have  clearly  defined 
convictions  of  his  own,  but  because  his  ardent  love 
for  his  church  was  supreme,  that  he  Avas  able  to 
suppress  his  own  personal  preferences,  and  plead 
with  God  and  his  brethren  for  such  a  compromise  of 
their  opinions  as  would  be  at  once  consistent,  and 
reconcile  differences,  restore  confidence,  and  secure 
harmony  in  faith,  work  and  worship. 

Immediately  on  his  arrival  at  Clifton  Springs,  he 
opened  a  correspondence  with  leading  brethren  on 
the  opposite  sides.      My   knowledge   of  that  corres- 


Last  Days.  73 


pondence  warrants  me  in  stating  that  it  was  prompt- 
ed by  the  hope  of  securing  such  a  reconciliation  as 
would  secure  the  perpetuity  of  the  United  Presby- 
terian Church  in  her  organic  unity ;  and  it  was  in- 
spired by  pure  and  unselfish  love  for  the  denom- 
ination whose  banner  he  had  so  long  supported. 
Those  to  whom  he  addressed  his  communications 
failed,  in  part,  to  drink  in  his  spirit  of  reconciliation, 
or  consent  to  the  measures  he  proposed.  Disap- 
pointed, discouraged,  yet  hopeful,  he  remarked  to 
me  one  day:  ''I  will  try  once  more."  He  went  to 
his  room  wearing  a  look  of  deep  solicitude,  and,  after 
hours  of  painful  thought — and,  may  we  not  conjec- 
ture, earnest  prayer? — he  came  to  my  room  to  read 
to  me  the  message  he  had  indited.  His  very  soul 
seemed  on  fire  as  he  began  to  read.  As  he  pro- 
ceeded, the  emotions  that  struggled  in  his  bosom 
were  with  difficulty  suppressed.  At  first,  his  great 
heart  seemed  to  burst  as  he  read  in  broken,  choking 
accents:  "Can't  something  be  done  to  save  the 
United  Presbyterian  church;  the  church  of  my  birth 
and  love;  the  church  to  which  I  have  given  the 
energies  of  my  life;  the  church  by  which  I  have 
stood  when  greater  emoluments  than  she  could  give 
were  offering;  the  church  in  which  I  shall  live  and 
die?"  Having  reached  this  point,  his  pent-up  tears, 
the  indices  of  a  struggling  soul  within,  burst  forth, 
and  his  very  frame  shook  Avith  emotions,  as  that 
grand  hero  of  many  a  well-fought  battle  sat  and 
sobbed  and  wept  copious,  scalding  tears  over  the 
church  of  his  love  and  choice.  Whatever  the  effect 
of  these  communications  may  have  been,  it  was  writ- 
ten by  an  honest  hand,  indited  by  a   master  mind, 


74  A  Busy  Life. 


and  inspired  by  a  love  of  liis  denomination,  which 
challenofes  the  emulation  of  those  whom  he  has  left 
behind. 

In  the  fall  of  the  year  1883,  having  decided  to 
accept  the  position  to  which  he  had  been  elected  in 
the  Theological  Seminary,  he  was  preparing  to  re- 
move to  Xenia,  in  order  to  engage  in  this  work.  In 
the  meantime,  however,  in  the  State  election  that 
was  to  occur  on  October  9,  an  important  question 
was  before  the  people — one  that  enlisted  the  sym- 
pathies and  aroused  the  energies  of  Dr.  Wallace. 
The  question  of  amendins;:  the  constitution  of  the 
State,  so  as  to  prohibit  the  manufacture  and  sale  of 
intoxicating  liquors  was  to  be  voted  at  that  election. 
The  friends  of  the  measure  were  doing  all  in  .their 
power  to  arose  public  sentiment  upon  the  question. 
Dr.  Wallace  was  invited  to  deliver  a  lecture  on  the 
subject  at  a  place  twelve  miles  from  Wooster.  He 
spoke  to  a  large  audience  with  his  usual  force  and 
earnestness.  He  returned  home  with  the  symptoms 
of  having  contracted  a  severe  cold.  This  continued 
for  a  few  days,  but  had  measurably  abated.  On  the 
following  Sabbath  communion  services  were  held  in 
the  congregation .  He  was  able  to  address  only  a  few 
remarks  to  the  people  on  Sabbath.  All  the  other 
services  were  conducted  by  Eev.  J.  M.  Farrar,  who 
was  assisting  him  on  that  occasion.  This  was  the 
last  time  he  was  permitted  to  be  present  in  the  pub- 
lic worship  of  God. 


Last  Days.  75 


An  account  of  the  closing  days  of  his  life,  we  con- 
dense fi'om  remarks  made  by  Dr.  Taggart,  at  the 
funeral  services  held  in  Monmouth: 

In  a  day  or  two  there  was  developed  the  charac- 
teristic symptoms  of  spasmodic  asthma,  which  grew 
worse.  He  did  not  suffer  excruciating  pain,  but 
suffered  the  agony  of  a  man  who  was  struggling  to 
obtain  breath,  or  to  get  air  into  his  lungs.  He  had 
to  sit  in  his  chair  for  over  a  week  without  going  to 
bed,  as  immediately  after  he  would  lie  down  this 
difficult  spasmodic  respiration  would  commence. 
Other  physicians  were  called,  who  concurred  in  the 
diagnoses  which  had  been  made.  This  difficulty 
continued  in  spite  of  all  remedies  until  the  Friday 
before  his  death.  On  Saturday  he  seemed  very 
much  better.  He  remained  in  bed  all  Saturday 
night  and  obtained  considerable  rest.  I  went  to  see 
him  on  Sabbath  morning,  and  asked  him  whether 
preaching  should  be  announced  for  next  Sabbath. 
"  Yes,"  said  he.  ''  announce  preaching,  and  if  I  am 
not  able  to  preach,  I  will  make  arrangements."  In 
the  evening  I  went  to  see  him  again.  I  found  him 
lying  in  bed ;  he  was  able  to  lie  without  any  difficulty 
in  breathing.  I  gave  the  necessary  directions,  bade 
him  good  evening,  and  he  bade  me  good  evening. 
He  spoke  in  an  ordinary  tone  of  voice,  without  ap- 
parent difficulty.  About  ten  o'clock  that  night  I 
was  called  up  to  go  and  see  him.  I  learned  on  my 
arrival  that  about  half-past  nine  o'clock,  he  thought 
he  could  go  to  sleep,  and  asked  for  a  few  drops  of 
chloroform,  and  thought  if  he  had  this  he  could  go 
asleep.  After  some  hesitation  on  the  part  of  his 
wife,  it  was  given  to  him  from  a  handkerchief.     He 


76  A  Busy  Life. 


turned  over  as  if  going  asleep,  and  his  wife  passed 
into  another  room.  He  was  alone,  the  rest  of  the 
family  having  retired.  After  remaining  in  an  ad- 
joining room  for  a  few  minutes,  she  heard  a  cough- 
ing or  sneezing.  She  went  to  him ;  he  had  turned 
over  on  his  back,  and  immediately  gave  one  or  two 
short  gasps,  and  all  was  over.  He  slept  well  that 
night — he  slept  in  peace.  He  fell  asleep  on  Sab- 
bath, October  21,  1883,  at  ten  o'clock  P.  M. 

He  was  well  aware  of  his  uncertain  condition ;  he 
had  given  directions  in  reference  to  certain  things 
in  case  of  his  death,  but  no  special  preparation  was 
necessary.  His  work  on  earth  was  completed;  the 
Master,  whose  he  was  and  whom  he  served,  called 
him  home  to  himself. 

Funeral  services  were  held  at  Wooster.  By  his 
request  his  former  colleague,  Dr.  Alexander  Young, 
preached  the  sermon.  His  remains  were  taken  to 
Monmouth,  and,  after  suitable  services  in  the  Col- 
lege Chapel,  they  were  borne  to  their  last  resting- 
place.  On  Sabbath  afternoon,  October  28,  "Memor- 
ial Services"  were  held  in  the  Opera  House,  at- 
tended by  a  large  concourse  of  people. 

Of  his  immediate  family,  a  wife,  who  had  been  his 
faithful  companion  and  helper  during  his  busy  life; 
one  who  had  counseled  him  in  times  of  difficulty, 
and  rejoiced  with  him  in  times  of  prosperity,  and 
cared  and  watched  over  him  in  times  of  sickness, 
lives  to  mourn  her  loss.  Four  sons  and  one  daughter 
remain  deprived  of  a  father's  counsel. 


Ldst  Da/js.  77 


We  close  this  imperfect  sketch  of  a  busy  life ;  a 

life    consecrated    to    the     Lord    Jesus;    a  life    of 

self-denying  labor  on  behalf  of  others.     These  labors 

cannot  be  told  by  any  pen ;  these  tears   which  were 

shed;  the    anxious  hours   that   were   spent,   have  a 

voice,  but  they  speak  not  a  language  that  can  be 

written. 

"  Faithful  to  death.     O  man  of  God,  well  done  ! 
Thy  fight  is  ended;  thy  crown  is  won  !" 


PART      SECOND 


DEAD.  YET  SPEAKING, 


(79) 


CLAIMS  OF  THE  BIBLE. 

Inaugural  Address  delivered  at  Monmoidh,  III.,  Sept.  1,  1857. 

Education  is  the  subject  of  almost  universal  at- 
tention. But  few  themes  are,  at  the  present  time, 
more  generally  or  earnestly  discussed.  The  popular 
mind  is  awake  to  its  importance,  deeply  interested 
in  promoting  it.  To  secure  general  and  thorough 
mental  culture,  much  money  is  expended,  great  efforts 
are  put  forth.  This  is  true  in  the  West  as  well  as 
in  the  East;  in  Illinois  no  less  than  in  Massachu- 
setts. 

We  are  here  founding  an  institution  for  the  pro- 
motion of  education  in  its  higher  departments.  And 
now,  at  the  outset,  when  our  measures  are  receiving 
shape  and  character,  it  is  all-important  that  the  ends 
proposed,  and  methods  to  be  employed  in  such  an 
institution  should  be  well  understood.  This  whole 
subject  we  should  all  carefully  consider. 

This  theme,  appropriate  as  it  is  to  the  occasion,  I 
cannot  now  fully  discuss.  I  must  very  much  narrow 
my  range  of  thought,  or  very  much  transgress  the 
limits  assigned  me. 

In  unfolding  "  The  Claims  of  the  Bible  to  a  place 
as  a  text  book  in  the  College  Curriculum,"  I  shall 
6  (81) 


82  A  Bnsjj  Life. 


bring  to  view  the  great  principles  which  most  press- 
ingly  demand  attention. 

Elsewhere,  and  at  another  time,  it  might  have 
been  necessary,  at  the  outset,  to  have  introduced  such 
considerations  as  would  ward  off  prejudice  and  se- 
cure an  unimpassioned  hearing.  Surely,  however, 
it  is  not  necessary  here  or  at  this  time  of  day  that  a 
moment  should  be  thus  occupied.  My  aim  is  to 
show  that  the  Bible  ought  to  liave  a  place  in  the 
course  of  study  of  every  Collegiate  Institution — 
that  the  Bible  in  its  original  languages,  its  history, 
its  philosophy,  its  theology,  ought  to  be  studied  as 
carefully  and  thoroughly,  and  recited  as  regularly 
and  faithfully  as  any  text-book  in  any  department  of 
Literature  or  Science. 

With  the  view  of  illustrating  and  confirming  this 
position,  I  invite  your  attention  to  the  ends  of  edu- 
cation and  the  methods  by  which  they  are  secured. 

And  what  is  the  end  of  education?  To  qualify 
for  the  more  successful  acquisition  of  material  wealth  ? 
Of  a  widely  extended  and  brilliant  reputation?  for 
grasping  and  wielding  successfully  the  sceptre  of 
power?  for  deriving  rpore  exquisite  enjoyment  from 
sensual  pleasures?  surely  none  of  these  things. 
Surely  no  material  good  constitutes  the  great  end  of 
education. 

What  then  is  it?  I  answer  without  hesitation: 
The  great  ultimate  end   of   education  is   to  fit  man 


Claims  of  the  Bible.  83 

for  accomplishing,  to  some  good  degree,  the  end  of 
his  being. 

Again  the  inquiry  arises,  "  What  is  the  chief  end 
of  man  ?  ' '  The  answer  to  this  question  has  been 
settled  for  at  least  two  hundred  years:  "Man's 
chief  end  is  to  glorify  God  and  enjoy  him  forever.  " 
I  shall  attempt  no  elaborate  exposition  of  this  defi- 
nition. All,  however,  will  at  once  acknowledge  that 
man  most  effectually  accomplishes  the  gj-eat  end  of 
his  being,  most  fully  glorifies  God  and  enjoys  him, 
when  he  is  most  completely  obedient  in  heart  and 
life  to  that  law  which  enjoins  love  to  God  and  love 
to  man,  when  he  is  most  nearly  conformed  to  God  in 
his  moral  cliara(?ter,  and  when  being  qualified  there- 
for, he  accomplishes  the  most  in  advancing  the 
highest  well-being  of  his  fellow-men.  In  just  so  far 
as  a  man  is  eminently  good  and  mighty  in  doing 
good,  in  so  far  does  he  accomplish  the  chief  end  of 
his  being. 

All  true  education  contemplates  these  ultimate 
ends  and  is  adapted  to  secure  them. 

Its  special  objects  subordinate  to  this  great  end 
are — 

1.  The  communication  of  useful  knowledge. 

2.  The  culture  of  the  intellectual  powers. 

3.  The  formation  of  an  elevated  moral  character. 
Any  process  of  education  that  gains  these  ends  to 

any  good  degree,  so  far  qualifies  its  subject  for  ac- 
complishing the  great  end  of  his  being. 


84  A  Busy  Life. 


Let  us  now  examine  these  special  ends  that  we  may 
ascertain  how  far  the  use  of  the  Bible,  as  a  text- 
book, will  contribute,  or  is  necessary  to  secure  them. 

The  first  is:  The  communication  of  knowledge. 
The  great  design  of  the  knowledge  communicated 
in  a  course  of  academic  instruction  is  to  prepare  for 
the  study  of  a  profession,  and  to  qualify  for  a  proper 
discharge  of  the  ordinary  duties  of  life.  No  pro- 
fession can  be  successfully  studied  without  at  least 
some  previous  knowledge  of  the  great  principles  of 
literature  and  science.  Hence,  those  who  aim  at  a 
full  and  complete  equipment  for  entering  on  this 
department  of  intellectual  effort  are  led  through  a 
course  of  instruction  in  Latin,  Greek,  the  various 
subjects  of  mathematics,  and  of  natural,  moral  and 
mental  philosophy.  Thus  furnished,  progress  in 
professional  study,  otherwise  slow  and  toilsome,  be- 
comes easy  and  rapid. 

Knowledge  is  necessary  to  the  most  successful 
discharge  of  the  duties  of  life.  A  man  entirely 
ignorant  of  the  subjects  of  the  college  course  may 
live  a  happy  and  useful  life;  certainly,  however, 
such  an  increase  of  knowledge  as  the  study  of  these 
subjects  secures,  would  render  that  life  much  more 
useful.  And  it  must  be  conceded  on  all  hands  that 
ignorance  here  is  absolutely  incompatible  with  any 
very  successful  discharge  of  the  ordinary  duties  of 
life. 


Claims  of  the  Bible.  85 


A  knowledge  of  the  principles  of  literature  and 
science  is  then  important.  There  is,  however,  a 
knowledge  much  more  important — a  knowledge  es- 
sential to  an  upright,  happy  and  useful  life.  He  that 
lives  such  a  life,  be  it  professional  or  non -profes- 
sional, public  or  private,  must  know  what  is  right 
and  what  is  wrong,  and  how  to  distinguish  the  one 
from  the  other;  he  must  know  how  he  may  be  recon- 
ciled to  an  offended  God,  and  live  at  j^eace  with  him ; 
and  how  he  may  be  freed  from  every  unholy  affection 
and  come  to  cherish  those  elevated  sentiments  that 
assimilate  the  human  to  the  divine ;  he  must  know 
those  magnificent  truths,  from  whose  unfathomable 
depths  alone  can  be  drawn  motives  adequate  to  raise 
men  from  the  dust,  and  constrain  them  to  enter  the 
elevated  walks  of  true  obedience  to  the  great  law- 
giver ;  and,  if  in  his  whole  career,  he  does  aught  for 
his  fellow  man,  he  must  understand  well  those  eter- 
nal principles  in  accordance  with  whi(;h  alone  man's 
most  momentous  interests  can  be  successfully  pro- 
moted. He  that  lives  a  life  worthy  of  a  man — a  life 
that  will  at  all  answer  the  demands  of  the  end  of  his 
being — must  know  all  this.  It  is  absolutely  indis- 
pensible. 

Now,  where  shall  this  knowledge  be  found?  Cer- 
tainly not  in  the  speculations  of  Plato  or  Aristotle; 
certainly  not  in  the  ethics  of  Cicero  or  Seneca.  The 
brightest  genius  that  ever  soared  through  the  bound- 


A  Busy  Life. 


less  fields  of  immensity,  baffled,  disappointed,  hum- 
bled in  his  vain  attempts  to  find  ont  this  wisdom,  is 
compelled  to  confess:  ''Such  knowledge  is  too  won- 
derful for  me;  it  is  high;  I  can  not  attain  unto  it." 
We  must  go  and  sit  at  the  feet  of  him  who  spake  as 
never  man  spake,  and  learn  from  the  simple,  yet 
sublime  words  that  fell  from  his  lips.  We  must  find 
this  knoAvledge,  so  necessary,  in  the  "Word  of 
Christ."  If,  then,  that  instruction,  essential  to 
qualify  man  for  accomplishing,  to  any  good  degree, 
the  end  of  his  being,  is  given  at  all  our  colleges,  the 
Bible  must  be  our  text  book. 

I  have  said  that  the  knowledge  derived  from  the 
study  of  the  Word  of  God  is  more  important  than 
that  derived  from  the  study  of  all  the  other  subjects 
granted  a  place  in  the  College  course.  Contrast  the 
two.  From  the  one  the  student  becomes  familiar 
with  the  grand  old  tongues  of  the  Greeks  and  Rom- 
ans, incorporated  so  intimately  with  our  own  manly, 
vigorous  Anglo-Saxon,  the  depositories  of  inexhaust- 
ible stores  of  valuable  knowledge,  of  the  antiquities, 
the  history,  the  poetry,  the  philosophy  of  those  re- 
nowned peoples;  he  becomes  familiar  with  the  prin- 
ciples of  mathematical  science,  so  important  in  act- 
ual life;  with  the  art  of  vigorous,  impressive,  ele- 
gant utterance;  with  the  elements  of  science,  natu- 
ral, mental,  political,  and  moral;  nor  is  his  work 
complete  until    he  has  surveyed    the  Evidences   of 


Claims   of  ilic  Bible.  87 


Christianity,  learned  what  of  religion  he  may  from 
nature,  and  examined  the  analogies  of  the  natural  to 
the  revealed.  The  faithful  student,  in  the  usual 
course  of  study,  becomes  familiar  with  this  varied 
and  confessedly  important  knowledge.  Here,  how- 
ever, he  ordinarily  stops.  Bible  truth  is  rarely 
granted  a  place  among  these  subjects.  But,  let  us 
view  for  a  moment,  the  knowledge  that  may  be  de- 
rived from  this  study.  Here,  at  the  outset,  he  learns 
a  language  surely  not  less  Avorlhy  of  being  known 
than  any  other — the  depository  of  learning — of  an- 
tiquities, history,  poetry,  philosophy — surely  not 
less  interesting  and  important  than  those  of  Greece 
and  Kome.  As  he  proceeds  he  learns  certain  knowl- 
edge of  truth,  in  relation  to  which  "he  might  dig 
with  toilsome  and  painful  efforts,  in  the  mines  of 
Pagan  literature  for  many  long  years,  without  one 
ray  of  light  shining  upon  him  in  these  dreary  cav- 
erns." He  learns  the  being  and  attributes  of  the 
Supreme  Jehovah,  the  Creator  and  Governor  of  all; 
the  origin  of  sin — the  disease  that  infects  us  all — 
its  nature,  its  infinite  baseness,  its  eternally  ruinous 
consequences ;  the  way  of  deliverance  from  its  power 
and  penalty ;  a  pure  and  heavenly  morality,  the  real- 
ization of  which,  in  heart  and  life,  assimilates  man 
to  his  God.  And  all  through  its  sacred  pages  are 
scattered  motives  to  the  noblest  life  man  can  live, 
drawn  from  the  depths  of  hell,  the  heights  of  heaven, 


88  A   Busy   Life. 


the  remotest  eternity.  In  the  former,  the  student 
is  led  up  the  gorgeous  avenues  that  lead  to  the  tem- 
ple of  Divine  truth;  he  is  bidden  walk  round  about 
it;  he  is  shown  its  foundations,  deep  and  solid,  of 
massive  granite;  its  pillars  of  polished  marble;  its 
beautiful  proportions  and  lofty  turrets.  Perhaps  he 
is  permitted  to  stop  a  moment  at  the  threshold,  glance 
Avithin,  and  catch  a  glimpse  of  the  magnificence 
treasured  there.  In  the  latter  he  is  led  through  its 
halls,  along  its  corridors,  bidden  repose  in  its  alcoves, 
at  every  step  shown  the  beauty  and  glory  that  adorn 
it,  and  taught  to  bow  in  homage  before  the  God  who 
manifests  his  presence  there.  Is  not  this  much  the 
more  desirable?  I  submit  it  to  the  calm  judgment 
of  any  clear-headed  and  honest-hearted  man,  does 
not  this  knowledge  excel  in  importance  the  knowledge 
of  the  whole  range  of  literature  and  science  found  in 
the  most  extended  College  curriculum,  by  a  measure 
whose  length  from  first  to  last  is  infinity  ?  A  man  may 
dispense  with  the  former,  but  it  is  only  at  a  price  no 
man  can  afford  to  pay  that  he  neglects  the  latter. 
Are  the  claims  of  the  subjects  usually  granted  a 
place  in  the  course  of  study  strong?  Then  I  ask, 
are  not  the  claims  of  Biblical  literature  and  science 
a  thousand-fold  stronger? 

2.  Another  special  end  of  education  is  the  cul- 
ture of  the  intellectual  powers. 

This  end  is  altogether  distinct  from  the  communi- 


Clahiis  of  the  JJiblc.  89 

cation  of  knowledge.  It  is  also,  altogether  more 
important.  And  here  multitudes  are  radically  mis- 
taken. According  to  a  view  by  far  too  common, 
education  is  simply  teaching.  The  mind  is  a  huge 
storehouse;  the  filling  up  thereof  with  various 
knowledge  is  the  great  business  of  education.  He 
who  in  the  shortest  period,  deposits  here  the  largest 
mass  of  facts  is  the  best  educator.  He  who  gathers 
knowledge  most  rapidly  is  the  best  student.  On 
this  theory  much  of  the  popular  education  is  con- 
ducted. Such  a  process,  however,  scarce  deserves 
the  name  of  education.  The  most  successful  teacher 
in  a  common  sense  of  the  term,  is  often  a  most  con- 
temptible charlatan.  Under  such  a  process,  a  stu- 
dent can  very  speedily  be  crammed  with  what  is  called 
learning,  and  at  the  same  time  be  totally  destitute 
of  power  to  use  his  acquisitions  to  any  important 
purpose.  The  reason  is  found  in  the  simple  fact, 
that  notwithstanding  all  his  acquisitions,  his  higher 
faculties  remain  undeveloped.  He  has  gained  no 
power. 

That  education  wdiich  is  successful  only  in  com- 
municating knowledge,  accomplishes  only  a  second- 
ary and  comparatively  unimportant  work.  A  higher 
and  much  more  important  end  is  intellectual  cul- 
ture. 

The  human  intellect  is  a  unit  possessed  o{  vari- 
ous   powers.     These  as   arranged  and  classified  by 


90  A  Busy  Life. 

President  Wayland,  are  Perception,  Consciousness, 
Original  Suggestion,  Abstraction,  Memory,  Peason, 
Imagination  and  Taste.  To  develop  these  faculties 
is  the  great  object  of  education,  so  far  as  it  is  merely 
intellectual.  To  cultivate  these  faculties,  to  train 
the  mind  to  perceive  accurately  and  promptly  the 
qualities  of  things  around,  to  discern  accurately  and 
promptly  its  own  varying  state;  to  follow  out  suc- 
cessfully those  endless  chains  of  thought  bound 
together  by  the  laws  of  association,  to  concentrate 
itself  on  a  single  subject  or  a  single  quality  until 
fully  examined  and  thoroughly  understood,  to  trace 
resemblances,  to  detect  diversities,  to  group  individ- 
uals into  species,  species  into  genera,  to  rise  from 
particulars  to  generals,  until  the  great  principles  of 
truth  are  fully  eliminated  and  firmly  grasped ;  to  treas- 
ure facts  rapidly,  retain  them  firmly,  end  recall  them 
promptly  and  correctly;  to  form  right  judgments,  to 
draw  sound  conclusions,  to  rise  from  the  known  to 
the  unknown,  and  thus  starting  with  the  facts  of 
perception  and  consciousness  to  advance  onward 
boldly  and  confidently  into  the  realms  of  the  unex- 
plored and  determine  what  there  is  true,  to  group 
into  one  image  conceptions  widely  diverse,  and  thus 
form  pictures  of  utility,  beauty,  grandeur,  and  sub- 
limity before  unknown,  to  delight  in  the  truly 
beautiful,  in  the  natural,  moral  and  spiritual  worlds, 
and  turn  displeased  from  the  opposite;  to  subordi- 


Claims  of  ihe  Bible.  91 

nate  all  the  faculties  to  the  stern  -  authority  of  the 
will,  to  express  accurately,  earnestly,  impressively 
its  varied  thoughts  and  feelings,  as  to  enable  the 
man  to  instruct,  to  convince,  to  persuade,  to  arouse 
his  fellows — in  a  word,  to  control  them  at  his  pleas- 
ure— these  are  the  ends  legitimately  contemplated  in 
intellectual  training; — Accomplishing  these,  it  ac- 
complishes its  proper  object. 

With  the  man  trained  thus,  it  is  easy  work  to 
acquire  knowledge.  Master  of  his  own  powers,  able 
to  use  them  at  his  pleasure,  he  grasps  without  diffi- 
culty the  facts  and  principles  of  every  department 
of  learning;  with  giant  strides,  he  stalks  through 
the  fields  of  professional  study,  outstripping  every 
untrained  competitor;  at  a  sitting,  he  masters  the 
most  abstruse  discussions;  a  few  hours  suffice  to 
put  him  in  possession  of  the  most  intricate  science; 
the  facts  of  history  he  makes  his  own,  one  would 
think  by  intuition.  No  subject  is  hidden  from  him; 
in  his  hand  is  the  key  that  unlocks  the  storehouse 
of  knowledge.  In  the  process  of  training,  he 
acquires  knowledge  of  vast  service  in  his  future 
career;  yet,  until  the  disciplinary  process  has  done 
its  work,  until  he  is  master  of  his  powers,  and  has 
learned  to  subordinate  them  to  his  purpose,  he  is  not 
prepared  for  the  proper  work  of  acquisition,  no  more 
than  the  mechanic  is  prepared  to  execute  the  deli- 
cate process  of  his  art,  until  he  has  been  trained   to 


92  A  Busy  Life. 


the  skillful  use  of  liis  instruments.  Education  pre- 
cedes learning. 

To  all  it  must  be  apparent  that  the  man  thus  edu- 
cated is  mighty — a  giant  among  men.  With  his 
tongue  or  with  his  pen,  he  wields  a  controlling  in- 
fluence. Men  bow  before  him  and  do  him  homage. 
As  he  narrates  his  facts,  deduces  his  principles,  por- 
trays the  creations  of  his  imagination,  exhibits  his 
pictures,  men  yield  themselves  to  his  control,  glow 
with  admiration,  tremble  with  passion,  burn  with 
indignation,  melt  with  sympathy,  rush  to  action,  at  his 
pleasure. 

This  education  is  not  the  work  of  a  day.  It  is  no- 
child's  play.  When  years  of  patient,  severe,  weari- 
some toil  have  been  expended,  the  work,  in  many  in- 
stances, is  still  very  inadequately  accomplished. 
Yet  he  who  would  grasp  the  sceptre  and  wield  it, 
who  would  be  a  king  among  men,  must  submit  to 
just  this  long,  toilsome  process.  It  is  the  great  busi- 
ness of  education,  so  far  as  it  is  intellectual,  to 
secure  this  culture.  It  fails  essentially,  if  it  fails  here ; 
if  successful  here,  it  does  not  come  far  short  any- 
where. 

AYith  a  view  of  affording  this  culture,  every  intel- 
ligent system  of  education  is  arranged.  The  ancient 
languages,  the  various  subjects  of  pure  mathematics, 
philosophy,  natural,  mental,  political,"  and  moral, 
occupy  a  place  in  every  College  course,  because  the 


Claims  of  the.  Bible.  93 

almost  universal  testimony  of  educators,  for  centuries, 
witnesses  that  the  study  of  these  subjects  is  emi- 
nently adapted  to  furnish  this  culture.  Now,  I  claim 
for  the  literature  and  science  of  the  Bible,  a  place  in 
this  curriculum.  I  am  bound  to  point  out  their 
qualifications  for  this  position. 

Will  the  student  find  any  higher  culture  in  the 
study  of  Latin,  than  in  the  study  of  Hebrew?  In 
tlie  study  of  the  annals  of  our  world  as  recorded  by 
the  historians  of  Greece  and  Rome,  of  Europe  and 
America,  than  in  the  study  of  those  annals  recorded 
by  the  historians  of  Israel  and  Judah  ?  In  the  study 
of  the  Greek  and  Roman,  of  the  Italian,  German  and 
English  poets,  than  in  the  study  of  the  more  path- 
etic, more  stirring,  more  sublime  and  infinitely  purer 
poetry  of  Judea?  Is  the  science  of  nature,  the 
science  of  mind,  the  science  of  government,  the 
science  of  morals,  so  eminently  disciplinary,  that 
they  all  must  be  carefully  explored,  that  the  student 
must  be  trained  to  a  careful  analysis  of  their  prin- 
ciples, to  an  accurate  discernment  of  their  varied  dis- 
tinctions ;  and  is  the  infinitely  more  sublime,  the  all 
comprehensive,  the  momentous  science  of  God,  so 
destitute  of  this  quality  that  it  must  be  ostracised 
from  this  brotherhood  ?  Must  the  Professor,  stand- 
ing at  the  portals  of  this  magnificent  temple,  bid  the 
student  pass  by,  telling  him  that  in  all  its  gorgeous 
halls,  there  is  nothing,  absolutely  nothing,  that  will 


94  A  Busy  Life. 


repay  even  a  cursory  glance?  Surely  not.  For 
certainly  no  study  is  better  suited  to  promote  thor- 
ough mental  discipline,  than  the  philosophy  of  phil- 
osophies. Can  the  science  of  nature,  of  mind,  of 
government,  of  morals,  present  grander  themes  than 
the  science  of  God,  himself  the  author  of  nature,  the 
Father  of  spirits,  the  source  of  authority,  the  found- 
ation and  rule  of  right  ?  What  study  demands  more 
rapt  attention,  more  profound  thought,  closer  rea- 
soning? What  better  calculated  to  expand  and 
ennoble  the  powers  of  mind  than  familiarity  with  him 
who  fills  immensity?  What  better  suited  to  mortify 
pride  of  intellect  and  teach  the  most  lovely  humil- 
ity, than  the  study  of  the  being,  perfections  and 
Works  of  the  infinite  One  ? — at  every  step  the  might- 
iest intellect  discerning  that  he  is  pressing  hard  on 
the  unsearchable — is  in  the  immediate  presence  of 
him  Avhose  ways  are  past  finding  out?  What  better 
suited  to  stimulate  and  at  the  same  time  chasten  the 
imagination  and  refine  the  taste,  than  familiarity 
with  the  gorgeous  imagery  of  the  prophets — than 
dwelling  in  the  very  Holy  of  Holies  of  the  true,  the 
beautiful,  the  sublime? 

But  facts  confirm  this  conclusion.  Take  a  survey 
of  the  cultivated  intellect  of  the  last  eighteen  hun- 
dred years.  Mark  the  minds  that  stand  pre-eminent 
above  all  others  for  their  strength  and  vigor — the 
very  few  giant  intellects  who  have  wielded  only  little 


Claims  of  i/tc  Bible.  95 

less  tlian  despotic  povrer.  Inquire  whence  the 
culture.  You  find  that  they  derived  it  mainly  from 
the  study  of  the  Bible  and  its  truth.  In  the  school 
of  the  Bible  were  trained  Paul,  Augustine,  Luther, 
Calvin,  Cromwell,  Wesley,  Whitefield,  Edwards, 
Hall,  Chalmers,  and  hundreds  of  others,  before  whom 
the  cultivated  mind  of  the  world  loves  to  homage. 

But  go  to  the  humble  walks  of  life  in  the  lands 
of  the  Bible,  where  it  is  revered  and  studied.  How 
often  do  you  find  unlettered  men  and  women,  ignor- 
ant of  general  literature,  ignorant  of  any  science, 
but  such  as  they  have  learned  from  the  book  of 
nature,  exhibiting  a  strength  of  intellect  sufficient 
to  grapple  with  the  most  abstruse  themes ;  how  often 
do  you  see  them  boldly  entering  realms  of  thought 
and  discussion,  where  many  a  mind  boasting  its 
culture,  would  hesitate  to  follow?  Ask  them  where 
they  have  been  trained,  what  text  books  they  have 
used,  what  master  has  guided  them?  The  Bible 
has  been  our  school;  the  Bible  our  text  book;  the 
"spirit  of  all  truth  "  our  teacher,  they  answer. 

I  argue  no  further.  The  study  of  the  Bible  is 
eminently  disciplinary.  It  does  produce  the  most 
noble  and  vigorous  intellects,   the  loftiest   culture. 

3.  Another  special  end  of  education  is  the  forma- 
tion of  an  elevated  moral  character. 

Man  possesses  intellectual  faculties.  Their  devel- 
opment and  culture  is  one  end  of  education.      Man 


96  A  Busy   Life. 


also  possesses  moral  faculties.  The  deyelopment 
and  culture  of  these  is  another  end  of  education  of 
transcendent  importance.  The  proper  culture  of 
man's  moral  faculties  produces  the  elevated  moral 
character  I  have  affirmed  to  be  a  special  end  of 
education. 

This  moral  character  consists  in  conformity  to 
God's  law.  Of  this  law  as  expounded  by  the  great 
teacher,  the  precept,  ''Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  with  all  thy  soul,  and  with 
all  thy  mind"  is  the  first  and  great  commandment; 
and  the  second  is  like  unto  it:  "Thou  shalt  love 
thy  neigh b)r  as  thyself."  This  love,  permeating  a 
man's  entire  being,  controlling  the  exercises  of  the 
heart,  the  words  of  the  lips,  and  the  conduct  of  the 
life,  produces  the  moral  character  of  which  I  am 
speaking.  It  is  the  same  that  adorned  our  Saviour 
— simply  a  Christian  character. 

The  soul  pervaded  by  this  principle,  shrinks  with 
deep  loathing  from  every  base,  sinful  thing.  It 
seeks  with  unutterable  yearning,  after  complete  and 
eternal  separation  from  it.  It  is  the  determined  foe 
of  all  wrong,  all  vice,  all  crime,  all  oppression,  all 
misrule.  It  fights  against  them  even  unto  death. 
It  cleaves  to  God  and  the  God-like.  It  presses  on 
through  all  difficulties,  in  the  face  of  all  opposition, 
impelled  by  an  earnest  longing  after  the  pure  and 
holy.     It  is  the  determined  friend  of  the  true  and 


Cl((i)ns  of  f/ic   Bible.  97 


the  riglit.  It  kindles  with  unwonted  enthusiasm  as 
it  looks  forward  to  the  day  when 

"A.11  crimes  shall  cease  and  aucient  frauds  shall  fail; 
Returniiif,'  Justice  lift  aloft  her  scale: 
Peace  o'er  the  world  her  olive  wand  extend, 
And  white-robed  Innocence  from  Heaven  descend." 

And  withal,  around  it  floats  the  atmosphere  of  meek- 
ness, gentleness  and  humility. 

Such  a  character,  earnest,  bold  and  uncompromis- 
ing in  the  right,  is  the  moral  character  produced  by 
the  operation  of  the  law  of  love  in  the  heart;  and 
such  is  the  moral  character  to  be  contemplated  in 
every  educational  process. 

The  importance  of  such  a  character  is  obvious. 
It  is  at  this  present  time  the  grand  desideratum  of 
every  community,  of  every  profession,  of  all  orders 
and  conditions  of  men.  And  here  at  the  outset,  I 
would  afhrm  as  fundamental  the  great  principle  that 
morality  founded  on  religion,  rooted  in  and  growing 
out  of  the  gospel  of  the  Grace  of  God,  is  necessary 
to  the  well-being  of  every  community — the  founda- 
tion of  free  institutions — essential  to  their  safety  and 
prosperity. 

There  is  a  necessity,  absolute  and  uncompromis- 
ing, that  such  morality  should  pervade  the  body 
politic.  So  thought  George  Washington.  In  his 
farewell  address  he  uses  the  following  emphatic 
Avords:  "  Of  all  the  dispositions  and  habits  which 
7 


98  A    Busy  Life. 


lead  to  political  prosperity,  religion  and  morality 
are  indispensible  supports.  In  vain  would  that 
great  man  claim  the  tribute  of  patriotism,  who 
shoukl  labor  to  subvert  these  great  pillars  of  human 
happiness,  these  firmest  props  of  the  duties  of  men 
and  citizens.  The  mere  politician  equally  with  the 
pious  man  ought  to  respect  and  cherish  them."  So 
thought  Daniel  Webster.  In  his  argument  before 
the  Supreme  Court  of  the  United  States,  in  the  case 
growing  out  of  the  late  Stephen  Girard's  will,  he 
affirms  that  "  the  only  conservative  principle  by 
which  society  can  be  kept  together,  when  crowns 
and  mitres  shall  have  no  more  influence,  is  Religion! 
the  authority  of  God!  His  revealed  wdll  and  the 
influence  of  the  teaching  of  the  ministers  of  Christ- 
ianity." 

Time  will  not  permit  any  further  illustration  of 
this  position. 

If  this  be  true,  then  the  well-being  of  society,  the 
permanence  and  prosperity  of  our  free  institutions, 
demand  that  all  who  occupy  positions  of  responsi- 
bility and  influence,  should  possess  just  this  elevated 
moral  character. 

The  physician  occupies  a  position  of  responsi- 
bility and  influence.  He  is  the  guardian  of  the  pub- 
lic health.  His  influence,  too,  is  extensive  and  pow- 
erful. The  position  he  occupies,  and  the  oppor- 
tunities he  enjoys,  give  him  in   many  instances  the 


Claims  of  the  Bible.  99 

control  of  the  opinions  and  conduct  of  men.  His 
influence  ought  to  be  in  favor  of  sound  morality,  as 
well  as  pure  and  undefiled  religion.  Surely,  then, 
he  ought  to  maintain  a  character  of  spotless  purity. 
His  integrity  ought  to  be  above  suspicion.  Men 
ought  to  be  able  to  repose  in  him  absolute  and  un- 
limited confidence. 

The  lawyer  also  occupies  a  position  of  responsi- 
bility and  influence.  To  him  men  entrust  the  care 
of  their  property,  the  vindication  of  their  rights. 
He  often  exercises  a  power  little  less  than  absolute 
over  the  posessions  of  others.  His  influence  is  well 
known.  No  intelligent  observer  need  be  told  that 
multitudes  bow  before  it.  It  is  often  overpowering. 
Ought  he  not,  then,  to  be  a  man  of  the  purest  and 
loftiest  integrity  ?  Ought  not  his  entire  conduct  to 
be  governed  by  moral  principles  that  cannot  be 
bought?  Is  any  man,  whatever  his  learning,  what- 
ever his  talents,  whatever  his  legal  ability,  fit  to  be, 
for  an  hour,  granted  a  place  at  the  bar,  whose  maxim 
is  not  "  Fiat  Justitia,  si  mat  caelum?" 

The  Statesman,  too,  occupies  a  position  of  great 
responsibility  and  commanding  influence.  The 
peace  and  prosperity  of  the  nation  are  in  his  hands. 
Millions  of  money  are  at  his  disposal.  Thousands 
court  his  favor,  cringe  and  crawl  at  his  feet — happy 
if  he  smiles — wretched  if  he  frowns.  His  words 
are   carried   on  the  wings  of   the   lightning  to  the 


100  A  Busy  Life. 


remotest  corners  of  the  land — multitudes  weigh  them 
as  the  utterance  of  an  oracle,  and  learn  from  them 
what  to  believe  and  how  to  think  and  act.  He  has 
access  to  springs  of  influence  that  ©ontrol  the  mill- 
ions. Surely  here,  if  anywhere,  the  highest  results 
of  the  purest  morality  ought  to  be  found.  The 
Statesman  should  be  planted  so  firmly  in  the  right, 
that  the  combined  influence  of  Gold.  Power  and 
Fame  could  not  swerve  him  a  hair's  breadth  to  the 
right  or  to  the  left.  There  is  no  place  for  a  corrupt 
Statesman  in  a  republican  government,  though,  it  is 
to  be  feared,  he  is  in  fact  too  often  found  in  high 
places.  And  his  influence,  so  extensive  and  so  pow- 
erful— in  what  direction  should  it  be  exerted? 
Surely  in  favor  of  the  true  and  the  right.  Shall  the 
Statesman — the  man  who  proposes  to  conduct  the 
affairs  of  this  mighty  nation — exert  his  influence  in 
any  other  direction  than  in  behalf  of  what  the 
"  Father  of  his  Country  "  declared  to  be  indispensi- 
ble  to  political  prosperity  ?     God  forbid. 

The  teacher,  too,  occupies  a  position  of  responsi- 
bility and  influence  scarce  inferior  to  any  other.  To 
him  is  entrusted  the  training  of  the  mind,  and  to  a 
great  extent  the  formation  of  the  character  and 
principles  of  our  people.  The  masses  in  every  com- 
munity are  very  much  what  the  Teacher  makes 
them.  What,  then,  ought  to  be  the  character  and 
influence  of  the  teacher  ?     Shall  it  tend  to  make  men 


Claims  of  ihc  Bihh.  101 


reject  religion,  disregard  its  teachings,  scorn  its 
solemn  sanctions,  and  trample  its  obligations  under 
foot?  God  forbid  that  any  such  influence  should 
ever  go  out  from  the  school.  On  the  contrary,  the 
Teacher,  whether  his  position  be  in  the  humblest 
school  or  in  the  proudest  university,  ought  to  wear 
a  character  of  the  most  elevated  morality,  and  his 
whole  influence,  be  it  as  great  as  it  may,  should 
operate  to  give  this  same  morality  the  pre-eminence 
in  every  heart. 

There  is  still  another  class  of  men,  whose  responsi- 
bility and  influence  are  surpassed  by  few.  The 
author,  from  the  writer  of  the  brief  local  in  the 
obscurest  country  weekly,  up  to  the  senior  editor  of 
the  most  widely  circulated  daily;  from  the  writer  of 
a  fugitive  tale,  up  to  the  author  of  the  ponderous 
tomes  that  cost  years  of  severe  thought  and  self- 
denying  toil— the  man  that  wields  the  pen,  writes 
for  the  million  to  read,  occupies  a  position  of 
immense  responsibility  and  influence.  In  many  res- 
pects, and  to  a  great  extent,  he  forms  the  principles 
and  directs  the  conduct  of  individuals  and  nations. 
He,  too,  should  be  pure,  honest,  upright — faithful 
to  the  trust  committed  to  him — ever  careful  to  exert 
his  energies  in  the  cause  of  religion  and  morality. 

Other  classes  of  men  might  be  specified.  What 
has  been  said,  however,  is  true  of  all  to  whom  is 
committed  any  trust,  who  wield  any  influence.      The 


102  A  Busy  Life. 


well-being  of  society,  the  permanence  and  pros- 
perity of  our  free  institutions,  demand  that  they  all 
should  maintain  an  elevated  morality.  Men  of  wide 
and  powerful  influence  are  usually  educated  in  the 
college.  Here,  to  a  great  extent,  are  formed  their 
principles.  Here  they  are  usually  made  what  they 
are  found  to  be  through  life.  The  system  of  educa- 
tion arranged  for  the  college  ought,  then  to  con- 
template as  an  end  of  pre-eminent  importance  the 
formation  of  an  elevated  moral  character.  Any  edu- 
cation that  secures  not  this  end,  however  varied  and 
accurate  the  knowledge  it  communicates,  however 
complete  the  intellectual  training  it  affords,  is  indeed 
a  very  doubtful  good.  There  are  few  present,  I 
venture,  who  would  not  rather  a  thousand  fold  have 
their  sons  and  daughters  grow  up  ignorant  of  the 
knowledge,  and  untrained  by  the  discipline  of  the 
schools,  than  that  they  should  enter  on  life's  busy 
scenes,  in  the  possession  of  the  most  magnificent 
results  of  the  most  complete  intellectual  culture,  yet 
destitute  of  moral  principle — the  slaves  of  wills 
untaught  to  bow  in  homage  before  the  supreme 
Lord.  Men  of  commanding  intellect,  in  positions 
of  responsibility  and  influence,  without  moral  princi- 
ple, are  no  blessing  to  any  land ;  a  curse,  a  tremend- 
ous curse,  rather.  It  was  no  canting  bigot  who 
said:  "The  intellectual  power,  refined  to  the  utmost, 
and  wholly  destitute  of  benevolence,  resembles  but 


Claims  of  ihc  Bible.  103 

one  being,  the  principle  of  evil."  Such  education 
makes  its  subject  only  a  more  polished  and  efticient 
instrument  of  Satan.  In  the  language  of  Everett: 
"Other  objects,  important  as  they  are,  and  tilling  in 
their  attainment,  too  often,  the  highest  ambition  of 
parents  and  children,  are  in  reality  but  little  worth, 
if  unaccompanied  by  the  most  precious  endowment 
of  our  fallen  nature,  a  pure  and  generous  spirit, 
warmed  by  kind  affection,  governed  by  moral  princi- 
ple, and  habitually  influenced  by  motives  and  hopes 
that  look  forward  into  eternity.  It  is  the  first  duty 
and  highest  merit  of  a  place  of  education,  of  what- 
ever name  or  character — school  or  college,  acade- 
mical or  professional— to  unite  with  all  its  other 
working  an  effort  towards  the  formation  of  such  a 
character." 

But  how  shall  this  moral  excellence  be  secured? 
Instruction  in  literature  and  science  will  not  suffice. 
No  man  under  such  regimen  has  ever  attained  this 
elevated  moral  character.  I  affirm  this  as  a  fact 
without  the  slightest  fear  of  successful  contradiction. 
No  more  will  instruction  in  practical  ethics  accom- 
plish this  end.  All  experience  confirms  the  princi- 
ple taught  by  sound  philosophy:  "To  teach  a  man 
his  duty  is  not  enough  to  make  him  dutiful." 

How,  then,  by  what  process  of  culture  shall  this 
moral  excellence  be  secured?  To  answer  this  ques- 
tion  aright   we  must   recur  to   fii'st  principles.      It 


104  A  Busy  Life. 


must  be  remembered  as  fundamental :  1.  That  man 
by  nature  is  depraved,  at  enmity  with  God.  2.  That 
his  moral  character  is  changed  only  by  the  renew- 
ing of  the  Holy  Ghost.  3.  That  this  renewal  is 
effected  only  through  the  principles  of  the  Gospel  as 
the  means. 

These  facts  at  this  time  of  day  ought  to  be  re- 
garded as  axioms  by  every  moral  educator.  Hence 
our  conclusion  is  easy.  No  moral  excellence  is  ever 
produced,  except  through  the  principles  of  the  Gos- 
pel as  the  means,  and  the  Holy  Spirit  the  efficient 
agent.  But  the  Bible  is  the  only  original  deposi- 
tory of  these  principles.  If,  then,  ''it  is  the  first 
duty  and  highest  merit  of  every  place  of  education, 
of  whatever  name  or  character,  to  unite  with  all  its 
other  workings  an  effort  towards  the  formation  of 
such  a  character,"  it  is  the  first  duty  and  highest 
merit  of  every  place  of  education,  especially  of  every 
college,  to  make  the  principles  of  the  Gospel  as  set 
forth  in  the  Bible  the  subject  of  regular  systematic 
study.  And  inasmuch  as  it  is  true  in  the  college,  as 
well  as  in  the  church,  that  "  neither  is  he  that  plant- 
eth  anything,  neither  is  he  that  watereth,  but  God 
that  giveth  the  increase,"  the  college  ought  to  unite 
with  all  its  other  workings,  daily,  earnest  prayer  for 
the  gift  of  the  Spirit,  to  open  the  eyes  of  every 
understanding,  to  renew  and  sanctify  every  heart. 

But    it    is    said    by   way    of    objection:       "The 


ClaifHs   of  ihc  nihir.  105 


necessity  of  morality  is  conceded.  Yet  morality  is 
distinct  from  religion.  A  man  may  be  a  moral  man, 
and  not  religious.  Your  argument  feu*  religious 
instruction  therefore  fails."'  I  will  here  stand  aside 
and  permit  Daniel  Webster  to  reply  to  this  objection 
in  his  own  burning  words:  "The  ground  taken  is, 
that  religion  is  not  necessary  to  morality:  that 
benevolence  may  be  insured  by  habit,  and  that  all 
the  virtues  may  flourish  and  may  be  safely  left  to 
the  chance  of  flourishing,  Avithout  touching  the 
waters  of  the  living  spring  of  religious  responsibil- 
ity. So  the  Christian  world  has  not  thought ;  for  by 
that  Christian  world,  throughout  its  broadest  extent, 
it  has  been  and  is  held  as  a  fundamental  truth  that 
religion  is  the  only  solid  basis  of  morals,  and  that 
moral  instruction  not  resting  on  this  basis  is  only 
building  on  the  sand.''  "It  is  all  idle,  and  it  is  a 
mockery  and  an  insult  to  common  sense,  to  maintain 
that  a  school  for  the  instruction  of  youth,  from  which 
Christian  instruction  is  sedulously  and  rigorously 
shut  out,  is  not  deistical  and  infidel  both  in  its  pur- 
pose and  in  its  tendency." 

I  have  thus  examined  the  special  ends  of  educa- 
tion. The  conclusion  we  have  reached  is  this  : 
Whether  we  aim  at  communicafcinof  knoAvledo^e,  train- 
ing  the  intellect,  or  forming  an  elevated  moral  char- 
acter, we  must  use  the  Bible  as  a  text  book. 

I  shall  further  confirm  this  principle  by  reference 


106  A  Busy  Life. 


to  systems  of  education  and  the  matured  judgments 
of  the  best  educators. 

The  oldest  system  of  education  is  the  Jewish.  It 
was  ordained  by  God  himself.  Its  character  is  suffi- 
ciently indicated  by  the  following  extract  from  the 
statute.  In  regard  to  the  great  fundamental  prin- 
ciples of  religion — Christian  as  well  as  Jewish — the 
Supreme  Law-giver  thus  ordains:  ''And  thou  shalt 
teach  them  diligently  unto  thy  children,  and  shalt 
talk  of  them  when  thou  sittest  in  thy  house,  when 
thou  walkest  by  the  way,  and  when  thou  liest  down 
and  when  thou  risest  up."  (Deut.  6:7.)  From 
no  part  of  the  system  of  which  this  is  the  fundamen- 
tal law,  was  religious  instruction  excluded.  The 
Father  of  Spirits,  who  knows  the  human  mind,  its 
condition  and  necessities,  formed  this  ordinance.  It 
is  therefore  an  authority,  that  cannot  be  safely  dis- 
regarded: an  example  that  ought  at  all  times  to  be 
closely  followed. 

It  would  be  interesting  to  trace  the  course  of  things 
in  this  regard  from  the  days  of  Moses  to  the  present 
time.  We  must,  however,  confine  ourselves  to  the 
more  modern  systems. 

According  to  the  best  systems  of  education  in 
Europe  religious  instruction  is  a  part  of  the  course 
of  training  in  every  school. 

This  is  true  of  England. 

After  the   Reformation,    grammar    schools    were 


Claims  of  ihc  Bible.  107 

established  all  over  the  kingdom  and  supported  by- 
public-  funds.  Lord  Eldon  says  that  ''in  these 
schools  care  is  taken  to  educate  youth  in  the  Christ- 
ian Religion,  and  in  all  of  them  the  New  Testament 
is  taught  both  in  Latin  and  Greek."* 

And  in  1842,  Yice  Chancellor  Bruce  affirms  in  an 
important  decision  the  following  position:  "Courts 
of  equity  in  this  countr}^  will  not  sanction  any  system 
of  education  in  which  religion  is  not  included.''* 

To  the  Scotch  system  it  is  only  necessary  to  refer. 
The  very  prominent  place  it  has  given  religious 
instruction  is  well  known.  The  experience  of  cen- 
turies has  proven  the  wisdom  of  the   arrangement* 

"  The  instruction  of  youth  in  the  principles  of 
religion,  was  made  a  primary  object  of  the  paroch- 
ial schools,  "'f 

The  defense  and  confirmation  of  the  catholic 
faith  that  the  religion  Christian  might  flourish  was 
a  prominent  end  "with  which  the  colleges  at  St 
Andrews  were  founded. § 

At  the  Reformation  the  theology  of  these  colleges 
became  protestant;  yet  religious  instruction  occupied 
no  lower  position  after,  than  before  that  era.  In 
the  act  of  Parliament  establishing  the  university  of 
Edinburgh,  it  is  declared  to  be  "one  colledge  of 
humane  letteris  and  toungis,  of  philosophie,  theolo- 

♦Quoted  in  Webster's  works,  vol.  1,  pp.  170,  171. 
tMcCrie's  Life  of  Knox,  p.  «7. 
gMcCrie's  Life  of  A.  Melville,  p.  :^r»H, 


108  A  Busy  Life. 


gie,  medicine,  the  lawis,  and  all  other  liberal 
sciences,  "J 

The  Prussian  system  of  education,  judged  by  the 
principles  on  which  it  is  founded  and  the  effects  it 
produces,  is  one  of  the  best  in  the  world.  This  plan 
lays  down  on  the  foreground  of  every  scheme  of 
studies,  as  the  leading  object  of  every  school:  "First 
religious  instruction  as  a  means  of  forming  the 
moral  character  according  to  the  positive  truths  of 
Christianity.  '*  | 

Such  too,  was  the  basis  of  the  system  of  education 
established  by  the  early  fathers  of  our  own  country . 
President  Quincy,  in  his  elaborate  history  of  the 
University  at  Cambridge — the  most  ancient  college 
in  the  United  S':ates — tells  us,  that  the  "exercises  of 
the  students  had  the  aspect  of  a  theological  rather 
than  a  literary  institution.  They  were  practiced 
twice  a  day  in  reading  scriptures,  giving  an  account 
of  their  experience  and  proficiency  in  practical  and 
spiritual  truths,  accompanied  by  theoretical  observa- 
tion on  the  language  and  logic  of  the  sacred  writings. 
They  were  carefully  to  attend  public  worship,  and 
be  examined  on  their  profiting;  commonplacing  the 
sermons  and  repeating  them  publicly  in  the  hall.  " 
"The  studies  of  the  third  year  included  exercises  in 
Hebiew  and  Syriac.  "  "In  every  year  and  every 
week  of  the  college  course,  every  class  was  practised 

iMcCrie's  life  of  A.  Melville,  p.  369,  N. 

liQuoted  by  McMaster  in  his  Inaug.  at  M.  U.  p.  38. 


Chtim,^   of  the   Bible.  109 

in  the  Bible  and  catechetical  Divinity.  Such  were 
the  principles  of  education  established  in  the  college 
under  Dunster.  Nor  does  it  appear  that  they  were 
materially  changed  during  the  whole  of  the  seven- 
teenth century  *'*  "  Every  morning  a  portion  of 
the  Old  Testament  was  read  out  of  Hebrew  into 
Greek,  and  every  afternoon  a  portion  of  the  New 
Testament  out  of  English  into  Greek.  "  To  obtain 
the  degree  of  A.  B.,  a  student  was  required  to  give 
proof  of  his  ability  "  to  read  the  original  of  the  Old 
and  New  Testament  into  the  Latin  tongues,  and 
resolve  them  logically,  ''f  In  1721  a  Professorship 
of  Divinity  was  endowed  by  Thomas  Hollis,  of 
London.  Its  design  was  stated  in  the  folloAving 
language:  ''I  order  and  appoint  a  professor  of 
Divinity  to  read  lectures  in  the  hall  of  the  college 
unto  the  students,"  The  ordinances  assented  to  and 
established  by  the  corporation  and  Hollis,  provide 
that  the  Professor  shall  give  a  course  of  lectures  on 
systematic  and  controversial  theology,  every  year — 
giving  so  many  lectures  weekly  as  may  be  neces- 
sary to  complete  the  course  in  that  time.  In 
addition  to  this  he  was  required  to  ' 'lecture  twice 
a  week  in  the  hall,  on  Church  History,  Jewish 
Antiquities,  Cases  of  Conscience,  or  critical  exposi- 
tion of  the  Scripture,  as  he  shall  judge  proper. "J 

*Vol.  1,  pp.  190, 192. 

tDo.  p.  571. 

iVoJ,  1,  pp.  .i;H5,  53(5. 


110  A  Busy  Life. 


All  were  required  to  attend  these  lectures.  From 
the  report  of  a  committee  of  investigation  made  in 
1723,  it  appears,  "  that  the  Greek  Catechism  was  at 
that  time  recited  by  the  freshmen  without  exposi- 
tion; Wollebius'  and  Ames'  systems  of  Divinity,  by 
the  other  classes,  with  expositions  on  Saturday,  and 
repetititions  of  the  sermons  of  the  foregoing  Sabbath, 
by  the  students  on  Saturday  evenings,  when  the 
President  was  present."  In  1776,  the  plan 
of  study  still  required  '-the  Divinity  Profes- 
sors to  instruct  all  the  scholars  in  Divinity.";}; 

"  In  1780  the  system  of  the  Professor  of  Divinity 
included;  1.  A  dissertation  read  by  the  Professor, 
on  some  topic  of  positive  or  controversial  divinity; 
2.  A  catechetical  exercise  on  the  preceding  lecture 
accompanied  by  instructions  and  remarks."  The 
resident  graduates  and  all  the  members  of  the  jun- 
ior or  senior  classes  were  required  to  attend  both 
these  exercises.  In  1784  it  was  arranged  that  none 
should  be  required  to  attend  the  second  exercise  but 
Divinity  students.  All  were  required  to  attend  the 
public  lectures.§  Such  was  the  system  followed 
out  at  Cambridge  for  nearly  two  centuries.  The 
same  course  was  pursued,  it  is  believed,  without  a 
single  exception,  in  all  the  colleges  in  the  United 
States  until  the  opening  of  the  present  century. 
Every  college  graduate  was  well  trained  in  theology. 

tDo.  p.  133. 
11.  p    319, 
SDo.  274. 


Claims  of  ihe  Bible.  Ill 

Even  as  late  as  1809  the  legislature  of  Ohio,  in  the 
"act  to  establish  Miami  University,  declared  the 
promotion  of  religion  and  morality  to  be  among  the 
objects  contemplated  in  founding  that  Institution." 

Such  was  the  system  of  education  under  which 
the  men  of  position  and  influence  in  the  early  his- 
tory of  our  country  were  trained.  We  know  their 
character.  Their  history  is  safe.  We  revere  their 
memories.  In  "  times  that  tried  men's  souls  "  they 
were  not  found  wanting.  We  sigh  as  we  remember 
that  the  race  of  giants  is  well  nigh  extinct, 

A  new  order  of  things  began  to  be  introduced 
about  half  a  century  ago.  Religious  instruction  was 
felt  to  be  out  of  place  in  the  college  curriculum. 
Little  by  little  it  was  eliminated,  until  it  came  to  be 
a  fact,  melancholy  yet  true,  that  few  of  our  colleges 
deserved  the  name  of  Christian.  And  even  at  this 
day,  in  many  institutions  in  our  land,  the  student 
may  comply  with  every  requisition  necessary  to  ob- 
tain his  degree,  and  receive  no  regular  instruction 
in  Bible  truth.  Such  a  course  cannot  but  be  most 
disastrous  in  its  consequences.  Are  we  not  now 
reaping  the  bitter  fruits  of  this  policy?  To  what 
are  the  troubles  that  have  shaken  our  political  fabric 
to  its  very  centre,  due,  more  than  to  the  complete 
destitution  of  moral  principle  among  many  of  our 
public  men?  and  to  what  is  this  fact  owing  but  to 
the  godless  system  of  education  that  has  prevailed  in 


112  A  Busy  Life. 


time  past?  The  experiment  has  been  tried  in  India, 
under  circumstances  of  peculiar  interest.  Let  Dr. 
Duff  tell  the  story.  The  following  statement  was 
made  in  1835:  "About  eighteen  years  ago  there 
was  founded  in  Calcutta  a  college  for  educating 
Hindoo  youth  in  the  literature  and  science  of 
Europe,  apart  from  religion.  The  seminary  has 
been  attended  by  persons  of  rank,  wealth  and  influ- 
ence in  society."  The  intellectual  training  was 
thorough,  but  no  instruction  in  morals  or  religion 
was  allowed  a  place  in  the  institution.  And  what 
were  the  graduates?  Dr.  Duff  tells  us,  "They 
were  infideis  or  sceptics  of  the  most  perfect  kind, 
believino:  in  nothino:,  and  believino:  not  even  in  the 
existence  of  a  Deity,  and  glorying  in  their  unbe- 
lief, "f  And  may  we  not  now  see,  in  the  insurrec- 
tion and  wholesale  butchery  of  which  we  hear  such 
fearful  accounts  from  British  India,  the  legitimate 
results  of  this  system?  The  Government  in  India, 
in  mistaken  kindness,  has  warmed  into  life  in  her 
bosom  the  viper  that  is  now  stinging  her   to  death . 

From  these  records  we  learn  the  views  of  those 
mighty  minds,  who  formed  the  systems  of  educa- 
tion followed  for  centuries  in  our  own  and  other 
lands. 

Hear  now  the  deliberate  judgments  of  some  of  the 
first  minds  of  our  own  day,  in  this  regard. 

fDufE's  speech  in  the  Gen.  Ass.  of  the  ch.  of  8,  for  1835. 


Claims  of  ihc   Bihlc.  113 

Says  Dr.  McMaster,  in  an  address  delivered  at  his 
inauguration  as  President  of  Miami  University: 
"  We  will  not  allow  ourselves  to  doubt,  that  amid  a 
good  deal  of  a  jargon  of  a  contrary  tenor,  the  voice 
of  the  true  people  of  our  land  is  still,  that  the 
system  of  education  in  our  schools,  superior  and 
subordinate,  ought  to  be  based  on  religious  instruc- 
tion.''* 

The  Hon.  Edward  Everett,  in  an  address  deliv- 
ered on  the  occasion  of  his  inauguration  as  President 
of  the  University  at  Cambridge,  thus  forcibly  utters 
his  sentiments:  "Moral  education  is  much  too 
important  an  object  to  be  left  to  follow  as  an  inci- 
dental efiPect  from  mere  literary  culture.  It  should 
be  deemed  the  distinct  duty  of  a  place  of  education 
to  form  the  young  to  those  habits  and  qualities 
which  Avin  regard  and  command  respect."  He  then 
specifies  the  moral  virtues,  and  adds:  ''And  of 
those  traits  of  character,  I  know  of  no  reliable  found- 
ation but  sincere  and  fervent  religious  faith, 
founded  on  conviction,  enlightened  by  reason,  and 
nourished  by  the  devout  observance  of  those  means 
of  spiritual  improvement  which  Christianity  pro- 
vides. In  the  faithful  performance  of  this  duty,  I 
believe  that  a  place  of  education  in  Europe  or 
America  renders  a  higher  and  more  seasonable 
service    to    society,    at  the   present  day,   than    by 

*P  38. 


114  A  Busy  Life. 


anything  that  ends  in  mere  scientific   and  literary 
culture."* 

Daniel  Webster,  in  the  argument  from  which  I 
have  already  quoted,  uses  the  following  language: 
"  In  what  age,  by  what  sect,  where,  when,  by  whom, 
has  religious  truth  been  excluded  from  the  educa- 
tion of  youth?  Nowhere;  never.  Everywhere 
and  at  all  times  it  has  been  and  is  regarded  as  essen- 

tiai.":}: 

The  late  Thomas  Grimke,  of  South  Carolina,  in 
his  celebrated  discourse  on  "American  Education," 
after  characterizing  the  system  prevalent  in  time 
past  as  unchristian,  if  not  anti-christian,  and 
speaking  of  the  importance  of  religion  and  morality 
in  a  country  governed  like  ours,  thus  forcibly  ex- 
pounds his  views:  "It  is  impossible  that  Christ- 
ianity can  ever  accomplish  its  object,  unless  it  be 
made  an  element  of  all  general  education  and  enter 
into  the  daily  administration  of  the  whole  system. 
The  first  great  reform  is  to  introduce  religion  into 
the  every-day  instruction  of  school,  academy  and 
college.  The  Bible  should  become  a  text-book  from 
the  infant  school  to  the  university,  "f 

Prof.  Turner,  late  of  Illinois  College,  in  an  address 
before  the  American  Association  for  the  advance- 
ment of  Science,  delivered  a  year  ago  at  Detroit, 
reasons  thus  earnestly:     "And  when,   hj  force  of 


*Works,  vol.  2,  M2. 
JWorks,  -^  p.  152. 
tTeachers'  ftliscellany,  p.  37^ 


Cldims  of  ihc  Bible.  115 

educailou,  the  great  practical  truths  of  the  Gospel 
are  made  to  seize  hold  of  all  culture,  all  learning, 
all  science,  all  skill,  all  art,  and  all  work  of  whatever 
sort,  then,  and  not  till  then,  shall  the  glory  of  the 
Lord  cover  the  earth  as  the  waters  cover  the  sea; 
and  all  forms  of  Cossack  tyranny,  and  mammon 
worship,  and  man  worship,  and  caste  worship,  and 
clan  worship,  and  ]3riest  worship,  and  sect  worship, 
and  church  worship,  and  the  worship  of  the 
great  Anglo-Saxon  God.  respectahUiiy,  .  shall 
be  utterly  abolished  in  these  free  States, 
and  Jehovah  and  his  Son  served  and  wor- 
shiped in  spirit  and  in  truth.'';};  "  AVe  have  in  our 
catalogues  long  lists  of  authors  (mostly  heathen,  of 
course),  and  exercises  designed  for  the  culture  of 
the  intellectual  faculties,  followed  up  by  some  gen- 
eral stereotyped  or  clap-trap  promise  of  '  Christ- 
ianity '  and  '  paternity '  for  the  discipline  of  the 
conscience  and  will.  And  where  the  text-books? 
Where  the  daily  drill,  the  apparatus,  and  the 
efficient  exercises  for  this  greatest  of  all  uses  and 
results?  *  *  *  There  is  an  old  and  ven- 
erable book  still  extant,  called  the  New  Testament. 
Among  other  things,  it  contains  the  sayings  and 
doings  of  an  Ancient  One,  who  once  walked  on  the 
plains  of  Jewry,  taught  on  Mt.  Olivet,  and  who  said 
some  very  good  things  about  this  matter  of  the  con- 
science and  will — so  good,   that  I   have   sometimes 

ICollepre  Review,  vol.  III,  p.  56. 


116  A  Busy  Life. 


thought  it  a  great  pity  that  the  old  book  should  not 
in  some  Avay  steal  out  of  the  cloisters  of  the  church, 
and  try  to  take  a  respectable  standing  in  our  college 
catalogues,  alongside  of  Horace,  and  Juvenal,  and 
Cicero,  and  even  of  good  pious  ^neas  himself.  But 
Avise  men  say  it  is  nc^t  classical  authority  in  a  Christ- 
ian land,  and  I  suppose  it  cannot  be  done."§ 

.  A  few  words  from  the  Hon.  E.  C.  Winthrop's  ad- 
dress before  the  Association  of  Alumni  of  the  Uni- 
versity at  Cambridge,  will  close  these  extracts. 
Speaking  of  that  institution,  he  says:  'Mnd  could 
we  but  see  something  of  a  higher  moral  discipline, 
something  of  a  deeper  religious  sentiment,  some- 
thing of  a  stronger  spiritual  influence  mingling  with 
the  sound  scholarship  which  pervades  her  halls,  and 
giving  something  of  a  fuller  and  fresher  significance 
to  her  ancient  motto,  'Christo  et  Ecclesiiv — could  we 
but  see  a  little  more  of  that  state  of  things  here 
which  Thomas  Arnold  contemplated,  when  he  nobly 
declared  at  Rugby :  '  It  is  not  necessary  that  this 
should  be  a  school  of  200,  or  of  100,  or  of  50,  but 
it  is  necessary  that  it  should  be  a  school  of  Christian 
gentlemen ;'  there  would  be  little  or  nothing  more  to 
be  desired  in  her  condition."     Page  9. 

Hence  we  see  the  principle  I  am  advocating  has 
not  only  been  recognized  by  the  most  approved  sys- 
tems of  education;  it  has    also    been    emphatically 

§College  Review,  III,  pp.  55,  56. 


Claims  of  ihc  Bible.  117 

affirmed  by  the  great  leading  minds  of  the  country. 

There  are,  however,  objections  to  my  position, 
which  demand  at  least  a  passing  notice. 

One  objector  reasons  thus:  "  I  concede  the  neces- 
sity of  the  religious  instruction  of  the  young.  Yet 
the  family,  the  Sabbath-school  and  the  church  are 
sufficient  to  secure  this  end.  The  methods  you 
recommend  are  unnecessary."  The  college  is  de- 
signed for  the  training  of  those  who  propose  operat- 
ing on  the  minds  of  others.  The  farmer,  the 
mechanic,  the  merchant,  the  man  of  business,  ordin- 
arily obtains  an  adequate  education  in  the  public 
school  and  academy.  The  professional  man,  of  what- 
ever name,  requires  a  higher  education.  To  supply 
this  the  college  is  organized.  Now  if,  for  this  class 
of  men  a  more  complete  and  thorough  training  is  re- 
quired in  other  departments,  is  not  the  same,  at 
least,  as  necessary  in  the  department  of  religious 
instruction?  Does  he  not  need  more  extensive 
knowledge  in  this  department,  as  well  as  in  any  other 
— a  more  elevated  morality  as  well  as  more  thorough 
discipline — and  for  all  these  ends  is  not  more  ihor- 
ough  discipline — and  for  all  these  ends  is  not  more 
thorough  drill  in  the  study  of  the  Bible  as  necessary 
as  in  the  study  of  languages,  mathematics  and  phil- 
osophy ? 

Besides,  if  religious  instruction  be  at  all  of  the 
importance  it  appears  to  be,  it  will  not  do  to  dispose 
of  it  thus  summarily. 


118  A  Busij  Life, 


Shall  the  Professor  spend  six  clays  in  the  week 
drilling  the  student  in  the  principles  of  general 
literatyj'e  and  science,  deeming  all  this  necessary  to 
secure  the  knowledge  and  discipline  the  student 
needs,  and  never  once  open  the  Bible  to  teach  there- 
from an  infinitely  higher  knowledge  than  that  to  be 
found  in  any  book  of  science  or  literature — a  knowl- 
edge absolutely  necessary  to  develop  that  moral  ex- 
cellence we  have  seen  to  be  of  such  pre-eminent 
worth,  deeming  the  instruction  of  the  family,  the 
Sabbath-school  and  the  church,  on  a  portion  of  one 
day  in  the  seven,  enough  for  all  this?  No,  no — a 
thousand  times,  no. 

Another  objects:  "  Colleges  will  then  be  sectar- 
ian." If  by  this  it  is  meant  that  every  college  will 
advance  the  interests  of  some  one  denomination  of 
Christians  more  than  another,  I  grant  it.  Still 
more,  I  claim  that  in  this  sense  all  colleges,  be  they 
nominally  what  they  may,  are,  and  of  necessity  must 
be,  sectarian.  If,  however,  it  is  meant  that  the  impart- 
ing of  religious  instruction  is  impossible  without 
making  the  college  an  instrument  for  proselyting 
the  student,  I  deny  it.  It  is  certainly  a  possible 
thing  for  a  college  faculty  to  teach  Bible  truth,  fully 
and  clearly,  and  at  the  same  time  give  reasonable 
offense  to  none.  I  think  I  may  safely  appeal  to  the 
students  of  Monmouth  College,  to  testify,  if  here  in 
the   Bible   recitation  the  whole  counsel  of   God  has 


Claims  of  ihc  Bible.  119 

not  been  faithfully  declared;  and  I  feel  sure  not  a 
student  will  complain  tliat  in  any  particular  there 
has  been  any  interference  with  his  denominational 
preferences.  And  here  let  me  again  quote  from  the 
earnest  words  of  Professor  Turner:  "  Christianity  is 
no  more  sectarianism  than  the  law  of  gravitation  is, 
and  it  is  equally  demonstrable  that  the  world  is  in- 
evitably Cossack  without  the  one  as  it  is  chaos  Avith- 
out  the  other.  The  world  has  long  enough  left  this 
Christianity  to  swing  and  dangle  in  mid-air,  among 
mere  probable  truths,  or  buried  it  a  thousand  fath- 
oms deep  under  the  accumulated  mud  and  slime  of 
skeptic,  priest  and  sect." 

Suppose,  however,  it  is  true  that  colleges  can  not 
impart  the  needed  religious  instruction  without 
becoming  sectarian ;  what  then  ?  Unhesitatingly  and 
emphatically  I  answer,  let  them  be  sectarian;  sec- 
tarian a  thousand  times  over,  rather  than  unchris- 
tian. I  do  believe  the  importance  of  a  complete 
and  thorouo^h  course  of  reliofious  instruction  to  be 
so  great,  that  it  ought  to  be  secured  at  all  haz- 
ard, even  though  every  college  in  the  land  should 
be  baptized  with  the  most  intense  sectarianism. — 
And  here  I  again  invite  you  to  listen  to  the  eloquent 
words  of  Mr.  Winthrop.  Speaking  of  the  university 
at  Cambridge,  he  says:  "Better,  a  thousand  fold 
better,  that  a  seminary  like  this  should  be  under 
the  steady,  effective — aye,  or  even  exclusive — influ- 


120  A  Busy  Life. 


ence  of  any  one  religious  sect,  than  that  it  should 
be  without  the  influence  of  some  sort  of  vital  Chris- 
tianity. *  *  *  g^^^  \qI  ^^g  i3e  cautious, 
that  in  attempting  to  shut  out  any  one  particular 
ray  which  may  be  imagined  to  predominate  in  our 
academic  atmosphere,  we  take  no  risk  of  shutting 
out  the  glorious  sunshine  of  the  Gospel,  and  leaving 
the  institution  in  this  day  of  its  highest  intellectual 
advantages  in  a  condition  of  spiritual  darkness; 

Dark,  dark,  dark,  amid  the  blaze  of  noon." 

Again  it  is  objected:  ''There  is  not  time  for  so 
much  religious  instruction  during  the  college  course.'' 
Not  time!  So  much  time  is  needed  for  the  study  of 
Virgil,  Horace,  and  Cicero;  of  Xenophon,  Homer 
and  Plato,  that  there  is  no  time  for  the  Bible!  So 
much  time  is  needed  for  the  study  of  lines  and 
angles — of  quantities,  negative  and  positive,  known 
and  unknown,  variable  and  constant,  that  there  is  no 
time  for  the  study  of  man's  relations  to  his  fellow 
man,  to  his  God,  to  eternity!  So  much  time  is 
needed  for  the  philosophy  of  things  created,  that 
there  is  no  time  for  the  philosophy  of  the  Creator! 
Away  with  such  absurdity !  Let  tlie  mighty  themes 
of  God's  own  book  have  their  due  place  in  the  col- 
lege curriculum,  crowd  out  thence  what  it  may.  Can 
it  for  a  moment  be  supposed  that  the  student  would 
sustain  any  loss  who  would  read  a  little  less  of  Livy 


Claims  of  the  Bible.  121 

and  Herodotus,  and  a  little  more  of  Gospels ;  a  little 
less  of  Horace  and  Homer,  and  a  little  more  of 
David  and  Isaiah;  a  little  less  of  Cicero  and  Plato, 
and  a  little  more  of  Paul  and  John ;  study  a  little 
less  the  relations  of  time,  and  a  little  more  the  rela- 
tions of  eternity;  a  little  less  the  philosophy  of  man, 
and  a  little  more  the  philosophy  of  God;  spend  a 
little  less  time  in  the  cultivation  of  the  intellect,  and 
a  little  more  on  the  cultivation  of  the  heart  ?  Would 
not  such  a  change,  on  the  contrary,  be  eminently 
favorable  to  the  student's  best  interests?  If  there 
is  no  room  for  the  Bible  in  the  college  curriculum, 
make  room.  Such  is  the  verdict  of  common  sense. 
At  the  meeting  of  the  Synod  of  Illinois,  of  the 
A.  Er.  P.  Church,  at  which  Monmouth  College  was 
taken  under  its  care,  the  Board  of  Trust  then 
appointed  was  instructed:  "While  it  is  careful  to 
prevent  interference  with  the  denominational  pre- 
ferences of  the  students,  to  take  order  that  such 
instruction  in  the  Word  of  God  may  be  given  as  may 
be  necessary  to  secure  the  ends  of  a  thorough  edu- 
cation.*' At  the  next  meeting  of  the  Board,  a  course 
of  study  and  code  of  hiAvs  was  adopted.  In  these 
the  principles  I  have  advocated  to-day  were  fully 
recognized  and  formally  approved.  The  Bible  has 
been  made  a  text  book  in  the  college.  According 
to  the  ordinances  then  adopted,  the  students,  in 
addition  to  the  usual  Sabbath  exercises,  in  whatever 


122  A  Busy  Life. 


church  they  themselves  or  those  acting  for  them 
may  choose,  all,  from  the  first  to  the  last  of  their 
connection  with  the  college,  must  attend  a  regular 
Bible  recitation.  Every  student  that  completes  the 
full  course  will  be  drilled  in  the  great  principles  of 
religion  and  morals,  as  regularly  and  as  faithfully 
as  in  any  subject  of  literature  and  science.  These 
ordinances  have  already  been  put  into  execution. 
And  now,  formally  entering  on  the  office  to  which 
you,  gentlemen  of  the  Board,  have  called  me,  I  do 
engage,  before  God  and  this  witnessing  assembly, 
to  continue  to  faithfully  execute  the  same.  No 
effort  shall  be  spared  to  communicate  to  the  students 
as  extensive  and  valuable  learning  as  is  compatible 
with  more  important  ends;  to  secure  to  the  students, 
by  the  use  of  the  long-tried  methods,  the  most 
complete  and  thorough  intellectual  culture;  and 
while  due  care  is  taken  not  to  interfere  with  the 
denominational  preferences  of  any,  at  least  equal 
care  shall  be  taken  to  give  such  instruction  in  the 
Word  of  God  as  may  be  necessary  to  secure  the 
highest  moral  excellence.  And  believing  that 
a  prosperous  institution,  faithfully  conducted  on 
these  principles,  cannot  fail  to  be  a  fountain  whence 
shall  gush  forth  streams  of  living  waters,  for  which 
''the  wilderness  and  solitary  place  shall  be  glad  and 
the  desert  shall  rejoice  and  blossom  as  the  rose,"  I 
to-day  call  upon  you  all  to   lend  a  helping  hand  to 


Claims  of  the  Bible.  123 

plant  our  college  on  a  firm  foundation,  and  furnish 
it  with  all  the  instrumentalities  necessary  to  qualify 
it  for  the  most  extensive  usefulness.  The  intellec- 
tual and  moral  wants  of  our  sons  and  daugfhters — 
of  the  teeming  millions  that  shall  one  day  throng 
these  broad  prairies — forbid  us  to  hesitate.  A 
solemn  trust  has  been  committed  to  us;  God  grant 
that  we  may  be  found  faithful.  Believing,  too,  that 
the  excellency  of  the  power  is  of  God,  that  we  need 
his  spiritual  presence  in  the  chapel  and  the  class- 
room, no  less  than  in  the  church,  that  we  may  to 
any  good  degree  gain  the  high  ends  we  contemplate, 
I  call  upon  you,  Christian  men  and  women,  to  pray 
for  our  college.  From  out  thousands  of  earnest, 
devoted  hearts,  let  daily  petitions  rise  to  our  Father 
in  Heaven,  that  we  all,  Board  of  Trust,  Faculty  and 
Students,  may  be  blessed  and  made  a  blessing — 
that  those  who  go  forth  from  among  us  may  be 
richly  furnished  with  the  most  important  wisdom 
and  knowledge — that  their  powers  may  be  developed 
by  the  highest  culture — that,  above  all,  they  may  be 
adorned  with  the  beauties  of  holiness,  eminently 
good  and  mighty  to  do  good;  that  Monmouth 
College,  be  its  students  few  or  many,  may  be  truly 
a  Christian  College. 


WALKING   IN    THE   TKUTH. 

The  Baccalaureate  Sermon,  delivered  before  the  graduating  class  of  1877. 

"  For  I  rejoice  greatly,  when  the  brethren  came  and  testified  of  the  truth 
that  is  in  thee,  even  as  thou  walk  est  in  the  truth.  I  have  no  greater  joy 
than  to  hear  that  my  children  walk  in  trutli."— Ill  John,  3,  4. 

When  years  ago  you  entered  college  and  com- 
menced your  course,  you  hardly  dared  look  forward 
to  its  completion.  The  years,  however,  have  come 
and  gone;  years  of  Avork  and  warfare,  defeat  and 
triumph,  joy  and  sorrow.  You  have  at  last  finished 
the  studies  required  here,  and  passed  your  examina- 
tion; and,  now,  it  only  remains  tliat  we  should 
address  you  a  few  parting  words,  place  in  your 
hands  the  parchment  which  you  have  fairly  won, 
and  give  you  our  blessing. 

The  Avords  which  I  have  chosen  as  the  theme  of 
discourse  to-day,  have  been  taken  from  a  brief  note 
addressed  by  the  Apostle  John  to  the  well  beloved 
Gains.  In  it  he  speaks  of  his  joy  when  he  heard 
that  Gains  had  received  the  truth  and  was  walking 
in  it;  and  declared  that  he  had  no  greater  joy  than 
that  which  came  from  knowing  that  his  children 
were  walking  in  the  truth.  John  but  expresses  the 
common  sentiment  of  the  followers  of  Christ. 
Wherever  you  find  a  Christian  man  or  woman,  you 

(124) 


IWilL'iiKj  ni  f/ic   Tnifh.  125 

find  one  wlio  rejoices  greatly  when  tidings  come, 
that  tlieir  well  beloved,  have  received  the  truth  into 
their  hearts  and  are  practicing  it  in  their  lives. 

In  addressing  you  to-day,  I  desire  to  remind  you 
that  Monmouth  College  has  no  greater  joy  than  to 
hear  that  her  children  are  walking  in  the  truth,  and 
to  press  on  you  its  claims.  I  have  nothing  new  to 
say.  My  discourse  will  be  but  little  more  than  a 
resume  of  the  instructions  of  the  class  room,  and  of 
the  chapel  to  which  you  have  been  listening  all  these 
years. 

I.  But  what  truth  is  that  of  which  John  speaks? 
I  answer,  it  is  called,  "  the  truth,  "  '•  the  doctrine  of 
Christ,'"  "  the  truth  as  it  is  in  Jesus,"'  the  system 
known  as  "  Christianity."  Again,  it  may  be  asked, 
What  is  Christianity?  This  question  is  pertinent; 
I  shall  attempt  to  answer  it  briefly. 

1.  Christianity  is  a  Doctrine.  It  is  a  doctrine 
concerning  God.  It  teaches  that  the  Father,  Son 
and  Holy  Ghost — three  persons — constitute  one 
God,  "  infinite,  eternal,  and  unchangeable  in  his 
being,  wisdom,  power,  holiness,  justice,  goodness 
and  truth;"  and  emphasizing  two  great  facts:  First, 
"that  justice  and  judgment  are  the  habitation  of 
his  throne,"  and,  second,  '*  that  the  Lord  God  is 
merciful  and  gracious,  long  suffering  and  abundant 
in  goodness  and  truth,  keeping  mercy  for  thousands, 
forgiving  iniquity  and  transgression  and  sin."     It 


126  A  Busy  Life. 


is  a  doctrine  concerning  man :  teaching  that  he  is  a 
creature  of  God,  and  subject  to  his  authority,  as 
supreme  and  absolute,  and  emphasizing  the  great 
facts,  that  God  made  man  upright,  but  that  he  had 
fallen,  and  was  by  nature  a  sinner,  lost  and  ruined, 
condemned  and  helpless.  It  is  pre-eminently  a 
doctrine  concerning  salvation;  teaching  that  the 
Father  manifests  his  love  for  man  by  giving  his  Son 
to  be  the  propitiation  for  sin ;  that  the  Son  loved  us 
and  gave  himself  for  an  offering  and  a  sacrifice  to 
Gpd,  and  thus  purchased  full  and  complete  redemp- 
tion for  us,  so  that  God  may  still  be  just  and  the 
sinner  saved;  and  that  all  this  magnificent  inheri- 
tance, is  imparted  to  the  people  of  God  by  the  office 
and  work  of  his  Holy  Spirit;  thus  laying  the 
foundation  for  the  glorious  Gospel  of  the  grace  of 
God,  which  proclaims  the  gift  to  the  world  of  a 
present,  and  all-sufficient  Saviour,  and  authorizes 
every  sinner  who  hears,  to  receive  him  as  his  own, 
and  iii  him  a  salvation  fully  commensurate  with  the 
Avants  of  the  most  needy.  Such  is  the  doctrine  of 
Christianity. 

2.  Christianity  is  a  Law.  Its  fundamental  stat- 
ute has  been  stated  thus  by  its  great  law-giver: 
"  Thou  shalt  love  the  Lord  thy  God,  with  all  thy 
heart,  and  with  all  thy  soul,  and  with  all  thy  mind. 
This  is  the  first  and  great  commandment;  and  the 
second  is  like  unto  it:  thou  shalt  love  thy  neighbor 


Walking  hi  the  TvhI/l  127 

as  thyself."  It  is  a  law  requiring  faiih  and  love, 
reverence  and  devotion,  submission  and  obedience 
God-ward.  It  is  a  law  requiring  purity  in  all  our 
thoughts,  words,  and  actions;  holiness  in  all  manner 
of  conversation.  '  It  is  a  law  requiring  diligent  and 
earnest  use  of  all  the  ordinances  chosen  and 
appointed  of  God  as  means  to  holiness,  righteous- 
ness and  purity.  It  is  a  law  demanding  watchfulness 
against  the  devil,  the  world  and  the  flesh,  and  every 
influence  tliat  tends  to  draw  men  down  from  holy 
living,  apd  away  from  the  paths  of  righteousness. 
Such  is  the  law  of  Christianity. 

Christianity  is  a  Life.  It  is  a  life  begun  in  the 
new  creation:  a  life  of  faith  in  God  manifest  in 
the  flesh;  a  life  of  love  to  God  manifest  in  the  flesh, 
the  perfection  of  all  beauty  and  goodness;  a  life 
regulated  by  a  law  which  is  holy ;  a  commandment 
which  is  holy,  just  and  good;  a  life  of  self-denial, 
"  teaching  us  that,  denying  ungodliness  and  worldly 
lusts,  we  should  live  soberly,  righteously  and  godly 
in  this  present  world;'' a  life  whose  end  is  the  glory 
of  God  in  the  w^elfare  of  men;  a  life  of  peace,  joy 
and  happiness  as  far  as  attainable  in  a  world  of  sin 
and  sorrow;  a  life  of  service  in  the  cause  of  the 
King  of  kings  and  Lord  of  lords;  a  life  of  glory, 
honor  and  immortality,  begun  in  time  and  perpetu- 
ated throughout  eternity.  Such  is  the  Christian 
Life,  defined  by  the  Master,  and  more  or  less  per- 
fectly exhibited  by  his  followers. 


128  A  Busy  Life. 


4.  Christianity  is  an  Inspiration.  It  finds  man  of 
the  earth,  earthy,  dead  in  sin.  It  breathes  into 
him  the  breath  oi  life  and  he  becomes  a  living  soul. 
The  Holy  Spirit  takes  up  his  abode  in  him  and  he 
becomes  a  temple  of  the  living  God.*  It  puts  within 
him  the  same  mind  which  was  also  in  Christ  Jesus. 
It  fills  him  with  the  purest  sentiment  and  loftiest 
aspirations.  It  inspires  him  with  a  holy  ambition 
after  personal  excellence;  "whatsoever  things  are 
true,  whatsoever  things  are  honest,  whatsoever  things 
are  just,  whatsoever  things  are  lovely,  whatsoever 
things  are  of^good  report;  if  there  be  any  virtue,  if 
there  be  any  praise,"  he  thinks  of  these  things.  All 
knowledge,  all  skill,  all  power,  all  "  best  gifts,"  such 
as  qualify  man  for  royal  work  in  the  service  of  God 
and  man,  he  covets  earnestly.  It  often  inspires  him 
with  yearnings,  unutterable,  and  nerves  him  to 
efforts,  herculean — perfect  godlikeness.  Such  is  the 
spirit  Avhich  Christianity  breathes  into  men.  In  so 
far  as  man  takes  it  into  his  heart,  in  so  far  he  is 
animated,  nerved,  and  controlled  by  this  spirit. 

5.  Christianity  is  a  Hope.  It  finds  man  in  des- 
pair; in  so  far  as  he  receives,  trusts,  loves  and 
serves  the  Christ  of  Christianity,  it  fills  him  with 
hope.  It  fills  him  with  hope  for  himself;  hope 
of  an  abiding  peace  with  God ;  of  a  useful  and  honor- 
able life;  of  a  happy  death;  and  of  a  glorious 
immortality.     It  fills  him  with  hope  for  his  fellow 


Walking  in  t/tc  Truth.  129 

men;  hope  for  the  overthrow  of  the  kingdom  of 
darkness,  of  iniquity,  transgression  and  sin,  and  for 
the  establishment  of  the  kingdom  of  light,  of  peace, 
of  purity  and  of  righteousness ;  hope  for  the  speedy 
coming  of  the  day,  when 

'*  All  crimes  shall  cease 
And  ancient  frauds  shall  fail; 
Returning  justice  lift  aloft  her  scale, 
And  white-robed  innocence  descend." 

Hope  for  a  new  heaven  and  a  new  earth,  wherein 
dwelleth  righteousness ;  the  coming  of  the  time  when 
the  air  of  heaven,  as  men  breathe  it,  shall  not  pass 
through  bodies  that  have  been  polluted  by  sin ;  when 
the  food  which  the  earth  furnishes  shall  not  be  used 
to  pamper  the  bodies  of  those  who  give  no  thanks 
to  God,  and  to  nourish  and  strengthen  that  which 
shall  be  expended  in  breaking  his  laws,  and  in  dis- 
honoring his  name;  when  the  sun  shall  light  man- 
kind on  errands  of  love,  and  no  more  shed  its  beams 
on  the  evil  and  unjust  as  they  prosecute  their 
schemes  of  aggrandizement;  and  the  moon  and  the 
stars  shall  not  look  down  on  deeds  of  criminality 
which  dare  not  face  the  light  of  day.  Such  are  the 
glorious  hopes  with  which  the  Christ  of  Christianity 
fills  its  disciples. 

It  is  a  life  moulded  by  these  doctrines,  regulated 
by  this  law,  inspired  by  these  sentiments  and  aspira- 
tions, and  animated  by  these  hopes,  that  Monmouth 
9 


130  A  Busy  Life. 


College  desires  her  children  to  live;  when  they 
walk  in  this  truth,  she  rejoices. 

II.  But  is  this  system — this  Christianity — true  ? 
Is  it  only  a  myth,  a  creation  of  the  imagination,  a 
fond  delusion,  the  product  of  human  longings,  the 
baseless  fabric  of  a  dream,  and  no  more.  Or,  is  it  a 
a  simple  fact — one  of  the  eternal  verities  of  things 
in  which  man  may  s  af ely  trust  ?  This  is  the  ques- 
tion before  which  all  others  drop  into  insignificance. 
Over  it  have  been  fought  the  battles  of  the  ages. 
Around  it  rage  the  fiercest  struggles  of  the  pres- 
ent. Let  us  look  and  see  what  the  truth  is.  Lies 
cause  men  to  err.  Monmouth  College  rejoices  when 
her  children  walk  in  the  truth.  The  question  is 
simply  this:  Does  this  system,  which  we  call  Christ- 
ianity, stand  the  test  of  truth?  Let  us  apply  them 
and  see: 

1.  The  first  of  these  tests  is  Intuition.  Does 
Christianity  commend  itself  to  pure  reason?  Some 
principles  we  see  to  be  false ;  we  do  not  need  any  proof 
to  satisfy  us  that  they  are  untrue.  As  soon  as  they 
are  understood,  all  men  everywhere  pronounce  them 
false.  For  example,  the  half  is  greater  than  the 
whole.  "  A  proposition  can  be  both  true  and  false." 
"Injustice  is  right.*'  No  man  needs  proof  to  con- 
vince him  that  such  principles  are  false.  Now.  any 
system  based  upon  principles,  which  all  men  intui- 
tively discern  to  be  false,  is  ilself  false  and  must  be 


Walkinij  in  the   Truth.  131 


rejected.  All  systems  of  truth  are  built  on  axioms, 
true  in  the  last  analysis.  Every  one  of  them  com- 
mends itself  to  our  i-eason  as  not  false,  but  true. 
Now,  test  the  fundamental  principles,  the  axioms  of 
Christianity,  bring  them  out  in  the  broad  daylight; 
let  there  be  no  perversions,  no  exaggerations,  no 
distortions;  let  them  be  stated  clearly  and  correctly 
and  then  test  them.  Time  would  fail  me  to  enum- 
erate these  axioms,  but  make  the  trial  for 
yourselves.  Be  as  critical,  as  acute,  as  impartial  as 
the  love  of  truth  can  make  you.  Go  through  the 
doctrines,  the  law,  the  life,  the  inspiration,  the 
hope  of  Christianity,  with  your  measuring  reed.  Dp 
perfect  work.  Christianity  fears  nothing  from  care- 
ful investigation  and  thorough  scrutiny.  It  is  only 
the  partial  observer,  the  hasty  generalizer  that 
excites  her  apprehension.  He  who  makes  such  an 
investigation  can  make  but  one  report:  "  The  law 
is  holy  and  the  commandments  holy  and  just  and 
good."  Not  one  of  the  fundamental  principles  of 
Christianity  will  be  rejected;  every  one  of  them 
will  be  approved. 

2.  The  second  of  these  tests  is  Consistency.  Is 
Christianity  consistent?  Consistent  with  its  claims 
as  a  divine  system  with;  itself;  with  all  known 
truth?  (1).  Christianity  challenges  belief  as  a 
divine  system.  Its  great  teacher  claimed  to  be 
divine,   and  to  have   come  forth    from  the    Father. 


132  .       A  Busy  Life. 


He  taught  as  one  having  authority.  His  Apostles 
claimed  to  speak  in  the  name  of  God.  Christianity 
is  either  divine,  or  a  base  imposture  from  God,  or 
it  is  a  lie.  Now,  is  it  worthy  of  God?  Many 
object  to  salvation  by  grace.  They  affirm  that  it  is 
unfriendly  to  godliness  and  righteousness.  They 
reason  on  this  wise:  A  holy  God  cannot  save  men 
in  a  way  that  will  encourage  sin.  The  salvation  of 
a  wicked,  rebellious  and  undeserving  sinner  wholly 
by  grace,  tends  to  encourage  sin  and  is,  therefore, 
unworthy  of  God.  But  is  it  so?  Salvation 
deserved,  salvation  as  the  reward  of  merit,  is 
impossible.  Can  any  man  tell  what  penalty  a  single 
sin  against  a  God,  to  whom  we  are  all  under  infinite 
obligation,  mei'its?  Can  any  man  figure  up  the 
punishment  merited  by  a  life  of  rebellion  and  sin? 
Can  a  sinner  then  merit  anything  ?  Who  is  he  with 
intellect  so  blinded  and  conscience  so  hardened 
as  to  appear  before  God,  claiming  a  salvation  he  has 
merited?  Where  is  the  mortal  so  presumptuous! 
Even  the  cherubim  veil  their  faces  with  their  wings 
in  presence  of  a  God  of  spotless  holiness ;  and  shall 
man,  with  his  little,  venture  into  his  presence 
chamber,  claiming  glory,  honor  and  immortality  as 
the  pay  for  a  holy  life  ?  Away  with  such  a  prepos- 
terous thought.  Sound  philosopliey  scorns  such 
absurdities.  Salvation  cannot  be  by  the  deeds  of 
the  law. 


Walking  in  the  Truth.  133 


Grace,  however,  becomes  a  king.  Never  does 
royalty  appear  more  truly  royal,  than  when  dispens- 
ing favor.  When  you  appeal  to  the  deepest  and 
truest  convictions  of  the  human  heart,  you  receive  the 
response:  Grace,  free  grace,  abounding  grace,  is 
worthy  of  the  God  of  heaven  and  of  earth.  God 
gives  with  an  open  hand  in  nature ;.  all  his  laws  are 
freighted  with  unmerited  blessings  for  man.  His 
administration  is  gracious.  When,  then,  Christ- 
ianity comes  and  testifies,  "  By  grace  are  ye  saved, 
through  faith,  and  that  not  of  yourselves;  it  is  the 
gift  of  God,''  does  it  prove  Christianity  unworthy  of 
God? 

But  more:  A  system  of  grace  most  powerfully 
appeals  to  the  human  heart,  and  most  surely  awakens 
and  stimulates  right  affections  toward  God.  How 
often  has  the  culprit,  hardened  by  punishment,  been 
reformed  by  grace?  Salvation  by  grace  secures 
holiness  as  no  other  scheme  can.  God  pardons  that 
he  may  deliver  and  sanctify. 

Again,  many  object  to  salvation  by  blood.  They 
do  not  like  the  scarlet  thread  running  through  Christ- 
ianity. They  find  symbols  of  blood  in  the  law; 
songs  of  blood  in  the  psalms;  predictions  of  blood 
in  the  prophets;  the  story  of  blood  in  the  gospels; 
the  philosophy  of  blood  in  the  epistles;  and  the  tri- 
umph of  blood  in  the  apocalypse.  It  offends  them. 
They  sneer  at  it  as  a  bloody  religion.     They  turn 


134  A  Busy  Life. 


from  it  in  disgust.  But  why?  The  blood  of  Christ 
is  the  symbol  of  his  obedience  unto  death.  His 
death  was  not  for  himself.  Upon  him  with  the  con- 
sent of  the  Father,  and  with  his  own  consent,  were 
laid  the  iniquities  of  us  all.  "  He  bare  our  sins  in 
his  own  body  on  the  tree."  He  took  our  place,  and 
suffered  "  the  just  for  the  unjust,  that  he  might 
bring  us  to  God."  Now  what  is  there  in  this  unwor- 
thy of  God?  He  will  save  none  at  the  expense  of 
justice.  The  Judge  of  all  the  earth  must  do  right. 
But  in  the  Son  we  find  a  willing  substitute  for  his 
people,  bearing  their  sins  and  redeeming  them. 
Men  are  familiar  with  the  idea  of  substitution.  It 
is  everywhere  seen  in  the  arrangements  of  society. 
One  man  doefe  for  his  friend,  what  that  friend  cannot 
do  for  himself.  The  security  pays  the  debt  of  the 
principal.  Everywhere  blessings  come  to  the  un- 
worthy through  the  mediation  of  the  worthy.  God 
has  imbedded  this  principle  in  the  constitution  of 
man  and  of  society.  We  find  it  fundamental  in 
Christianity.  Is  it  therefore  not  of  God?  Is  it 
unworthy  of  him  to  provide  and  accept  a  substitute 
for  man? 

But  men  complain  of  it  as  unintelligible.  True ; 
there  are  many  things  in  it  too  high  for  human  intel- 
lect, while  these  principles  and  precepts  which  man 
must  understand  that  he  may  be  saved,  are  so  simple 
and  plain  that  a  child  can  grasp  them.      Even  these 


WalkiiKj  in  the   TrufJi.  135 


are  running  out  into  incomprehensible  mysteries. 
Is  Christianity  unworthy  of  God  because  it  soars  to 
immeasurable  heights?  We  are  finite;  can  we  grasp 
the  infinite?  Look  around;  you  are  moving  in  mys- 
tery. The  human  you  cannot  grasp;  the  divine  you 
cannot.  You  can  know  of  it;  but  to  comprehend  it 
is  impossible.  Mystery  is  a  mark  of  the  divine. 
Christianity  comes  to  us  with  its  fathomless  depths 
and  cloud-capped  heights;  shall  we  pronounce  it 
unworthy  of  God  because  we  cannot  understand  its 
immensities?  Nay;  can  I  comprehend  Christianity 
as  I  can  a  human  philosophy  ?  I  would  reject  it  as 
an  imposture.  The  infinite  must  be  incomprehen- 
sible by  the  finite;  the  divine  by  the  human. 

(2.)  But  if  Christianity  is  true  it  is  self-consist- 
ent.    Is  it? 

This  is  a  hard  test.  Many  writers,  in  many  lands, 
in  distant  ages  have  set  forth  this  system.  In  calm 
history;  in  the  flights  of  sublime  poetry ;  in  the  bold 
symbols  of  prophecy;  in  the  similitude  of  parables 
and  allegory;  in  the  profound  discussion  of  phil- 
osophy, its  principles  have  been  exhibited;  one 
here,  another  there;  one  phase  of  this,  another  of 
that.  When  of  all  these  diverse  utterances  we  de- 
mand that  they  shall  be  self-consistent,  as  the  expres- 
sion of  the  thoughts  of  a  single  mind,  we  apply  a 
test  which  no  false  system  can  stand.  The  question 
is,  Does  Christianity  stand  this  test?     1  answer:    It 


136  A  Busy  Life. 


must  stand  it  or  be  condemned.  To  be  proved  self- 
contradictory  is  to  be  proved  false.  To  make  out 
this  charge  against  Christianity,  it  is  not  sufficient 
to  show  that  some  things  in  it  are  incomprehensible 
and  their  consistency  unintelligible.  No  man  may 
be  able  to  comprehend  how  three  consist  in  one  God- 
head, and  yet,  they  may  thus  co-exist.  This  state- 
ment accords  with  all  analogy.  Co-existence  is  to 
be  found  everywhere,  the  mode  of  which  no  man 
professes  to  explain.  To  prove  Christianity  self -con- 
tradictory, it  must  be  shown  that  it  affirms  facts  and 
principles  both  of  which  cannot  possibly  he  true. 

Now  man  has  been  trying  to  prove  Christianity 
contradictory  for  more  than  two  thousand  years. 
Have  they  succeeded?  By  misrepresentation  and 
distortion,  by  exaggeration  and  equivocation,  they 
have  made  it  appear  as  if  they  had  found  the  much 
sought  contradictions.  But  millions  of  the  clearest, 
of  the  most  acute,  and  most  logical  minds  that  have 
adorned  our  race,  have  declared  and  most  firmly  be- 
lieved, that  no  such  contradictions  have  been  proved ; 
more,  that  no  such  contradictions  exist.  Christi- 
anity is  self-consistent. 

(3.)  But  is  Christianity  consistent  with  other 
truth?  This  is  a  still  harder  test.  If  our  religion 
is  false,  it  certainly  cannot  pass  this  ordeal.  But 
what  are  the  facts?  Men  have  exhausted  their 
energies  to  find  facts  inconsistent  with  the  facts  of 


Walking  in  the   Truth.  137 

Christianity,  and  with  what  result?  They  have 
diligently  searched  the  heavens;  bored  deep  down 
into  the  strata  of  the  earth  and  questioned  these 
fossils;  they  have  dredged  the  bottom  of  the  ocean; 
they  have  placed  the  microscope  animalculae  on  the 
witness  stand;  they  have  talked  with  atoms  and 
protoplasm ;  they  have  raked  up  the  debris  of  kitchen 
heaps,  and  of  like  dwellings;  they  have  figured  on 
the  ages  of  stone,  and  of  bronze,  of  bone  and  of  iron ; 
they  have  measured  the  mud  of  the  Nile,  and  care- 
fully analyzed  its  contents;  they  have  deciphered 
the  inscriptions  on  old  monuments;  examined  the 
most  ancient  records  of  all  religions  from  the  Vedas 
to  the  Book  of  Mormon ;  they  have  sought  to  unlock 
the  hidden  mysteries  of  all  languages  and  speech, 
in  the  hope  of  finding  somewhere,  a  fact  of  some 
sort,  that  would  give  the  lie  to  the  teachings  of 
Christianity,  and  with  what  result?  Many  deduc- 
tions that  men  have  drawn  from  Bible  facts,  have 
been  proven  false ;  many  theories  woven  together  to 
explain  Bible  mysteries  have  been  exploded;  many 
human  speculations  have  been  proved  worthless, 
but,  after  all  this  very  costly  and  laborious  work, 
still  not  one  fact  has  been  established,  that  gives 
the  lie  to  the  Christian  system.  It  stands  to-day  a 
consistent  portion  of  eternal  truth. 

3.   The  third  test  is  Adaptation.     Is  Christianity 
suitable  to  man  ?     Is  it  adapted  to  the  ends  which 


138  A  Busy  Life. 

it  is  intended  to  accomplish?  Every  system  of 
truth  must  stand  this  test.  Does  Christianity  ?  I 
answer:  It  professes  to  supply  man's  spiritual  needs 
and  to  be  adapted  to  this  end.  Now  what  are  these 
needs,  and  what  are  the  adaptations  of  Christianity 
to  them? 

(1.)  Man  needs  the  knowledge  of  certain  truths, 
and  deep  convictions  in  respect  to  them.  Christi- 
anity embodies  these  and  challenges  human  belief 
on  the  authority  of  God.  The  man  Avho  believes  in 
Christ  as  a  Saviour,  and  accepts  his  teachings  is  at 
rest  in  respect  to  that  immense  mass  of  truth,  as  he 
can  never  be  from  the  mere  inductions  of  reason. 

(2.)  Man  needs  reconciliation  to  God.  In  Chris- 
tianity the  way  of  peace  is  opened  up  through  the 
blood  of  the  cross.  From  the  very  nature  of  the 
case,  he  who  trusts  in  that  blood,  as  he  is  warranted 
to  do,  must  be  at  peace. 

(3.)  Man  needs  forgiveness.  Christianity  opens 
the  w^ay  by  which  God  can  be  just  and  the  justifier 
of  him  which  believeth  in  Jesus.  He  who  believes 
the  record  and  accepts  and  trusts  the  Saviour  as 
offered  in  the  gospel,  must  know  the  blessedness  of 
him  whose  transgression  is  forgiven  and  whose  sin 
is  covered. 

(4.)  Man  needs  holiness.  Christianity  was  meant 
to  save  men  from  their  sins.  To  this  end  Christ  him- 
self came,  suffered  and  died,   and  now    administers 


Walking  in  ihe  Truth.  189 

the  government  entrusted  to  lirm.  "Christ  also 
loved  the  church,  and  gave  himself  for  it;  that  He 
might  sanctify  and  cleanse  it  Avith  the  washing  of 
water  by  the  w^ord,  that  he  might  present  to  himself 
a  glorious  church,  not  having  spot,  or  wrinkle,  or 
any  such  thing;  but  that  it  might  be  holy  and  with- 
out blemish."  Christi^iity  gives  men  a  perfect  law; 
there  is  no  defect, to  be  found  in  it.  It  presses  upon 
him  the  strongest  motives.  Pleading  with  him  to 
depart  from  all  iniquity,  it  appeals  to  the  strongest 
fears,  the  brightest  hopes,  the  loftiest  aspirations, 
the  most  potent  sentiments  that  can  exist  in  the 
human  heart,  or  operate  on  the  human  life.  It  is 
impossible  to  place  man  under  stronger  motives  to 
holiness  than  those  which  Christianity  furnishes. 
And  in  addition  to  all  this,  it  reveals  an  omnipo- 
tent helper ;  one  able  to  save  to  the  very  uttermost. 
He  who  imbibes  the  spirit  of  Christianity,  adopts 
its  principles,  and  walks  by  its  law,  is  holy. 

(5.)  Man  needs  support,  comfort  and  encourage- 
ment. 

All  this  Christianity  furnishes.  In  Christ  "  all 
fulness  dwells."  In  him  we  may  find  the  supply  of 
all  our  needs.  Trusting  in  Christ  according  ^o  the 
word  of  promise,  we  receive  grace  for  grace. 

Christianity  is  suited  to  man.  As  a  system  of 
means,  it  is  adapted  to  the  ends  it  was  intended  to 
accomplish. 


140  A   Busy   Life. 


4.  My  fourth  test  is  Comparison.  Is  there  any- 
thing better — any  system  of  religion  that  teaches 
better  doctrines,  a  holier  law,  a  purer  or  more 
exalted  life,  that  breathes  a  more  God-like  spirit,  or 
opens  up  to  its  believers  more  glorious  prospects  ?  If 
so,  what  is  it?  Is  there  any  system  of  religion 
known  to  man  for  which  we  would,  for  a  moment, 
think  of  bartering  away  the  religion  of  Christ? 
Shall  we  give  up  and  accept  in  its  stead  Mormon - 
ism?  Or,  shall  we  adopt  Mohammedanism  as  our 
religion?  Or,  shall  we  go  to  Confucius  and  learn 
of  him,  the  faith,  the  law,  the  life,  the  inspiration 
and  the  hope  that  has  made  China  what  it  is?  Or, 
shall  we  enter  the  school  of  Brahma,  and  become 
disciples  of  the  idolatry,  the  polytheism,  and  the 
pantheism  of  the  Hindoos?  Or,  shall  we  say 
Gotama  is  our  master  and  Buddhism  our  faith  ?  Or, 
shall  we  resurrect  some  one  of  the  religions  buried 
in  the  ruins  of  the  past?  Which  one  of  all  the 
religions  that  exist,  or  ever  have  existed,  shall  we 
accept  as  superior  to  Christianity?  Take  their 
several  books  and  study  them  well;  go  into  their 
temples  and  study  well  the  worship  conducted 
there;  go  out  among  the  people,  and  examine  care- 
fully the  principles  which  govern  them,  the  lives 
they  are  living,  the  spirit  that  animates  them,  and  the 
hopes  that  cheer  them ;  make  up  your  verdict  care- 
fully,   thoughtfully,  patiently;  render  it,    candidly, 


Walking  in  the  Tndh.  141 

what  shall  it  be?  Ah,  there  can  be  no  question. 
Christianity,  a  thousand  times  over,  rather  than  any 
of  them. 

But  there  is  a  religion  called  "  Deism."  It 
contains  two  articles  of  faith :  First,  there  is  a  God ; 
second,  Christianity  is  untrue.  Its  simplicity 
commends  it.  One  of  its  greatest  lights,  Thomas 
Paine,  affirms  '' that  it  teaches  without  the  possibility 
of  being  mistaken,  all  that  is  necessary  or  proper  to 
be  known."  Certainly  a  religion  of  which  this  is 
true  is  what  we  need,  and  all  we  need.  But  is  this 
true  of  Deism?  It  has  no  great  Prophet  to  outline 
its  principles,  and  its  disciples  are  agreed  in  abso- 
lutely nothing,  except  in  the  dogmas  already  stated. 

Bead  over  the  pages  of  history  and  see  what  sort 
of  results  have  been  produced  by  this  faith.  Shall 
we  give  up  Christianity  and  accept  Deism?  What 
then?  It  comes  to  this:  Christianity  or  nothing. 
The  rejection  of  Christianity  ends  practically  in 
Atheism.  AVe  may  begin  with  "  Not  this  man,  but 
Barabbas,"  but  we  will  end  with  the  dogma,  "There 
is  no  God."  The  alternative  is  Christianity  or  xVthe- 
ism,  and  it  is  between  these  two  systems  that  the  con- 
flict rages  to-day. 

(5.)  I  come  now  to  my  last  test — Experiment. 
Christianity  challenges  its  application  The  Great 
Teacher  declared,  "  If  any  man  will  do  his  will,  he 
shall    know   of   the  doctrine  whether  it  be  of  God." 


142  A    Busy    Life. 


Everywhere  the  unbeliever  is  called  upon  to  test  and 
see.  More  still ;  it  is  capable  of  trial  at  every  point. 
If  it  were  mere  speculation,  pure  dogma  and  nothing 
more,  it  would  be  utterly  incapable  of  being  put  on 
trial.  But  it  is  eminently  practical,  making  the 
broadest  declarations  and  holding  out  magnificent 
promises,  so  that  its  disciples  are  constantly  testing 
it.  It  is  always  and  everywhere  on  trial ;  and  with 
what  results.     Let  us  see. 

(1).  Apply  the  national  test.  "  Eighteousness 
exalteth  a  nation;  sin  is  a  reproach  to  any  people." 
Now  what  are  the  facts  ?  The  purer,  the  more  truly 
Biblical  the  Christianity  of  any  people,  the  more 
generally  it  is  accepted ;  the  more  thoroughly  they 
are  imbued  with  it;  the  more  completely  they  live  it 
out;  the  happier  and  more  prosperous  they  are;  the 
higher  and  more  nearly  perfect  their  civilization. 

(2).  Apply  individual  tests,  (a).  "  Come  unto 
me,  all  ye  that  labor  and  are  heavy  laden,  and  I  will 
give  you  rest.''  Now  what  is  the  fact?  Simply 
this:  Multitudes  have  come  to  Christ  and  found 
rest;  multitudes  are  coming  to  Christ  and  finding 
rest;  every  soul  of  man,  no  matter  where  he  lives, 
or  who,  or  what  he  is,  that  does  come  to  Christ,  does 
find  rest,  in  so  far  as  they  trust  him.  (6).  It  aims 
and  promises  to  make  those  who  receive  and  trust 
in  Christ,  holy.  He  is  called  Jesus,  because  he  saves 
his  people  from  their  sins.      Now  what  are  the  facts  ? 


WalLiiuj  in  the   Triillt.  143 


Faith  in  Christ  does  work  by  love;  it  does  purify 
the  lieart;  it  does  overcome  the  workl  Multitudes 
testify  that  through  faith  in  Christ  they  have  been 
saved  from  sins.  During  the  last  few  months,  a 
great  cloud  of  witnesses  have  arisen,  nnd  in  the  most 
public  manner,  the  most  decided  and  outspoken  man- 
ner, have  testified  that  by  the  power  of  the  Christ 
of  Christianity  they  have  been  saved  from  besetting 
sins  that  had  brought  them  to  the  brink  of  perdition. 
And,  let  men  say  what  they  please  of  the  inconsist- 
encies of  Christians  and  churches,  every  godly  man 
and  woman  in  the  land,  every  Christian  church,  walk- 
ing in  the  truth,  in  the  midst  of  a  wicked  and  per- 
verse generation,  a  generation  abounding  in  corrup- 
tion, is  a  standing  testimony  to  the  purifying  power 
of  Christianity.  It  makes  good  all  its  promises. 
(c).  But  there  is  also  the  promise  of  answers  to 
prayer.  Search  and  find  out  the  kind  of  prayer  to 
which  an  answer  is  promised.  Mark  well  each  char- 
acteristic. Search  and  find  out  the  promises.  See 
just  Avhat  they  are,  and  mark  them  well.  Now  look 
through  the  record  and  you  will  find  that  God 
answered  such  prayers,  before  the  coming  of  Christ; 
that  God  answered  such  prayers  in  apostolic,  times; 
that  God  has  answered  such  prayers  ever  since,  and 
that  he  is  answering  such  prayers  now.  More,  a  single 
case  cannot  be  made  out  in  which  a  true  prayer  has 
ever  failed  to  be   answered.      Men  have  had  faith  in 


144  A  Busy  Life. 


prayer  in  all  ages;  they  have  faith  still;  never  was 
this  faith  more  general  or  stronger  than  it  is  to-day. 
What  means  the  crowded  meetings  for  prayer  all 
over  the  land  ?  Thronged  not  with  the  ignorant,  the 
superstitious,  the  fanatical,  but  with  the  intelligent, 
the  thoughtful  and  the  practical — men  and  women 
who  waste  no  time  on  that  which  does  not  pay.  The 
increasing  millions  of  praying  Christians  are  gather- 
ing hosts  of  witnesses  to  the  power  of  prayer. 
Prayer  is  answered. 

Let  these  examples  suffice.  Christianity  stands 
the  test  of  experiment.  What  then  is  the  conclu- 
sion of  the  whole  matter?  Pure  reason  finds  no 
fundamental  principle  false;  every  axiom  involved 
in  it,  it  pronounces  true.  It  is  consistent  with  its 
claims  as  a  Divine  religion;  with  itself;  with  all 
known  truth.  It  is  suited  to  man  and  to  the  ends 
which  it  was  intended  to  accomplish.  It  is  superior 
to  all  competing  systems.  There  is  nothing  better. 
It  is  this  or  nothing.  It  stands  the  test  of  experi- 
ment. On  trial,  it  proves  itself  all  that  it  claims  to 
be.  Is  it  any  wonder  that  John  wrote  to  the  well 
beloved  Gains  in  the  terms  of  my  text '?  Is  it  any 
wonder  that  Monmouth  College  should  have  no 
greater  joy  than  to  hear  that  her  children  are  walk- 
ing in  the  truth? 

And  now  my  dear  Seniors,  suffer  a  word  of 
exhortation:     Study    this  heaven-born     system    of 


Walking  in  f/tc   Tnif/i.  145 

religion ;  master  it  thoroughly ;  aim  at  a  full  under- 
standing of  its  doctrines,  its  laws,  its  life,  its  spirit 
and  its  hopes.  Believe  in  it  more  firmly;  seek  for 
deeper  and  deeper  convictions  of  its  truth ;  obey  its 
law  more  faithfully;  live  its  life  more  perfectly;  be 
filled  with  its  spirit  and  its  hopes.  Hold  it  fast, 
never  give  it  up;  give  up  all  else  first;  die  first. 
Many  will  stand  up  against  you,  still  stand  fast  in 
the  Lord.  Speak  out  for  it.  Let  neitlier  man  nor 
devil  frighten  you  into  cowardly  silence,  when  faith- 
fulness to  truth  and  righteousness  require  you  to 
speak  out.  Don't  be  cowards.  Work  hard  for  it. 
You  expect  hard  work;  but  work  for  what  you  may, 
let  it  be  in  Christ's  service  and  in  Christ's  cause. 

I  am  done;  craving  your  pardon  for  my  mistakes 
and  shortcomings  as  your  friend,  guardian  and 
instructor;  thanking  you  for  all  the  joy  I  have  had 
with  you,  and  help  I  have  received  from  you  in 
advancing  the  Master's  cause  here;  remembering 
that  your  Senior  year  has  been  a  year  of  the  right 
hand  of  the  Son  of  Man,  in  our  beloved  college,  and 
that  the  class  of  '77  has  indeed  been  a  blessing  to 
it,  and  praying  for  you,  grace,  mercy  and  peace,  I 
bid  you  go,  gathering  assuredly  that  a  covenant 
keeping  God  will  be  with  you  still,  and  bless  you 
abundantly. 


10 


WHAT  MUST  I  DO  TO  BE  SAVED? 

The  answer  to  this  question  is  of  vital  importance 
to  two  classes;  to  sinners  enquiring  after  salvation 
and  to  the  teacher  instructing  the  ignorant.  Desir- 
ing to  help  both,  I  write  this  article. 

I.  We  all  need  salvation  because  we  are  sinners, 
and  being  sinners,  we  are  by  nature,  under  wrath. 
We  need  salvation  from  wrath,  from  sin,  from 
trouble,  from  ignorance,  from  Aveakness,  from  many 
evils. 

II.  The  salvation  we  need  has  been  purchased  by 
Christ,  is  in  him  and  must  be  obtained  from  him: 
"neither  by  the  blood  of  goats  and  calves,  but  by 
his  own  blood,  he  entered  in  once  into  the  holy 
place,  having  obtained  eternal  redemption  for  us." 
''Who  gave  himself  for  us  that  he  might  redeem  us 
from  all  iniquity,  and  purify  unto  himself  a  peculiar 
people  zealous  of  good  works."  "Forasmuch  as  ye 
know  that  ye  were  *  *  *  redeemed  *  *  *  with 
the  precious  blood  of  Christ."  "For  it  pleased  the 
Father  that  in  him  sliotdd  all  fulness  dwell.*'  'Tn 
whom  are  hid  all  the  treasures  of  wisdom  and 
knowledge.*"  "In  whom  we  have  redemption 
through   his  blood,   even  the  forgiveness  of   sins." 

•'And  this  is  the   record,  that  God  hath  given   us 
(146) 


What  iniisi  I   do  to  he  Saved?  147 

eternal  life,  and  this  life  is  in  his  Son."  "He  hath 
made  us  accepted  in  the  beloved."  ''Who  hath 
blessed  us  with  all  spiritual  blessings  in  heavenly 
places  in  Christ  Jesus."'  ''But  my  God  shall  supply 
all  your  need  according  to  his  riches  in  glory  by 
Christ  Jesus."  Our  Saviour,  the  Lord  Jesus  Christ, 
has  purchased  and  holds  in  trust  for  them  who 
believe,  all  the  treasures  of  wisdom  and  knowledge, 
forgiveness,  acceptance,  life,  and  the  supply  of  all 
our  need,  all  spiritual  blessings.  The  question  next 
arises.  How  are  we  to  obtain  and  enjoy  this  great 
salvation?     I  answer: 

III.  Not  by  works  of  righteousness  which  we 
may  do,  or  can  do.  Salvation  is  expressly  denied  to 
all  on  such  grounds.  By  the  deeds  of  the  law  there 
shall  be  no  flesh  justified  in  his  sight.  "A  man  is 
not  justified  by  the  works  of  the  law."  "Not  by 
works  of  righteousness  which  we  have  done,  but 
according  to  his  mercy  he  saved  us."  Nowhere  is 
obedience  to  the  law  made  the  condition  on  which 
the  impartation  to  man  of  the  blessings  in  Christ 
depends.  It  is  not,  therefore,  correct  to  bid  the 
sinner — 

1.  Reform  his  life  as  the  condition  of  salvation. 
It  is  not  offered  on  this  condition.  Men  may  reform 
in  the  common  acceptation  of  the  term,  and  perish. 
Outward  conformity  to  the  precepts  of  the  second 
table  of  the  law,  may  consist  with  ungodlin^s  in 
the  heart. 


148  A  Busy  Life. 


2.  It  is  not  correct  to  bid  the  sinner  live  a  relig- 
ious life,  read  his  Bible,  say  prayers,  go  to  religious 
meetings,  unite  with  the  church,  go  to  the  sacra- 
ment, or  do  any  thing  of  the  kind  as  the  condition 
of  acceptance  with  God.  Salvation  is  not  promised 
on  any  such  conditions.  Men  may  do  all  these 
things  and  perish.  "Not  every  one  that  saith  unto 
me,  Lord,  Lord,  shall  enter  into  the  kingdom  of 
heaven."  "Many  will  say  unto  me  in  that  day, 
Lord,  Lord,  have  we  not  prophesied  in  thy  name? 
and  in  thy  name  have  cast  out  devils?  and  in  thy 
name  done  many  wonderful  works  ?  And  then  will 
I  confess  unto  them,  I  never  knew  you;  depart  from 
me,  ye  that  work  iniquity." 

3.  It  is  not  correct  to  bid  the  sinner  give  large 
money  to  supply  the  wants  of  the  needy,  or  perform 
great  works,  or  make  great  sacrifices  in  the  services 
of  Christ  the  condition  of  acceptance.  Salvation  is 
not  offered  on  such  terms.  Men  may  comply  with 
them  and  perish.  "Though  I  bestow  all  my  goods 
to  feed  the  poor,  and  though  I  give  my  body  to  be 
burned  and  have  not  charity  it  profiteth  me  noth- 
ing." 

4.  It  is  not  correct  to  bid  the  sinner  get  knowl- 
edge and  understanding  as  a  condition  of  acceptance 
with  God.  Salvation  is  nowhere  offered  on  such 
terms.  A  man  may  be  very  familiar  with  the  Bible, 
und^'stand   well   its  doctrines   and  its  precepts,  be 


Whaf  musf  I  do  to  be  Saved  9  149 

orthodox  in  his  belief,  a  giant  in  defense  of  the 
truth,  and  very  zealous  in  propagating  it,  and  still 
perish.  ''Though  I  have  the  gift  of  prophecy  and 
understand  all  mysteries  and  all  knowledge  *  *  *  * 
and  have  not  charity  1  am  nothing."  To  this  line 
of  reasoning  it  may  be  objected  that  in  Micah  vi:  8, 
a  different  doctrine  is  taught.  ''He  hath  showed 
thee,  O  man,  what  is  good;  and  what  doth  the  Lord 
require  of  thee,  but  to  do  justly,  and  to  love  mercy 
and  to  walk  humbly  with  thy  God.''  I  answer:  It 
is  evident  from  the  context  that  these  words  are  the 
answer  of  Balaam  to  the  inquiries  of  Balak  recorded 
in  the  sixth  and  seventh  verses,  and  are  to  be 
regarded  as  the  gospel  according  to  Balaam,  the 
best  answer  that  he  could  give  to  the  questions  of 
the  king ;  and  not  a  statement  of  the  very  gospel  of 
the  grace  of  God.  But  if  we  do  regard  these  words 
as  the  words  of  Micah,  still  we  cannot  obtain  an 
interest  in  the  blessings  in  Christ  in  this  way.  For 
who  of  all  the  children  of  men  can  come  before  the 
Lord,  and  plead  that  they  have  complied  with  these 
conditions,  and  are,  therefore,  entitled  to  the  bless- 
ings of  salvation?  If  there  is,  therefore,  no  other 
way,  none  can  be  saved.  The  Lord  be  praised, 
however,  "there  is  a  more  excellent  way.'' 

Again  it  may  be  said,  that  our  Lord  declares  that 
"  he  that  doetli  the  will  of  my  Father  which  is  in 
heaven,'*  shall  enter  into  the  kingdom  of  God.     But 


150  A  Busy  Life. 


the  question  is,  What  is  the  will  of  our  Father  in 
heaven,  in  relation  to  the  matter  of  obtaining  salva- 
tion? He  expressly  declares  that  it  is  not  by  works 
of  righteousness.  It  remains  to  be  seen  what  it  is. 
HoAvever,  let  me  not  be  misunderstood.  The  Lord 
requires  of  us  holy  living,  religious  service,  work  in 
his  vineyard,  knowledge  and  understanding,  but  not 
as  conditions  of  salvation.  Godly  living  and  a  holy 
service  are  the  results  and  evidences  of  acceptance, 
and  not  the  grounds  or  reasons  of  it. 

IV.  The  true  answer  was  given  by  Paul  and  Silas 
to  the  jailer,  "  Believe  upon  the  Lord  Jesus  Christ 
and  thou  shalt  be  saved."  The  following  scriptures 
clearly  teach  it:  "And  this  is  the  record,  that  God 
hath  given  us  eternal  life  and  this  life  is  in  his  Son." 
"  But  to  as  many  as  received  him,  to  them  gave  he 
the  power  to  become  the  sons  of  God,  even  to  them 
that  believe  upon  his  name."  "  Ho,  every  one  that 
thirsteth,  come  ye  to  the  waters,  and  he  that  hath 
no  money ;  come  ye,  buy  and  eat,  yea,  come,  buy 
wine  and  milk,  without  money  and  without  price." 
"  Whosoever  will,  let  him  take  the  water  of  life 
freely."  "  For  God  so  loved  the  ^orld  that  he  gave 
his  only  begotten  son  that  whosoever  believeth  on  him 
should  not  perish  but  have  everlasting  life."  Now 
what  do  these  scriptures  mean  ? 

1.  God  hath  given  or  gi anted  to  sinners,  Christ 
to  be  their  Saviour  and  in   him  a  full,  free,  present 


What  must  I  do  to  he  Saved  /  151 


salvation.  This  is  the  record  God  hath  given  us 
concerning  his  son.  It  is  the  grand  fact  of  the 
gospel. 

2.  This  record  we  are  required  to  believe — believe 
that  it  is  indeed  true,  that  this  grant  has  been  made 
to  us ;  and  that  there  is  for  us  in  Christ  all  the  sal- 
vation we  need. 

3.  The  most  important  act  on  our  part,  corres- 
ponding to  this  grant,  is  receiving  Christ  as  he  is 
offered  to  us  in  the  gospel.  Receiving  Christ  he 
and  all  the"* salvation  that  is  in  him  becomes  ours. 
At  once  he  is  made  unto  us  "  wisdom  and  righteous- 
ness, and  sanctification  and  redemption;"  "we  are 
complete  in  him.''  We  have  in  him,  not  in  our  own 
fruition,  but  in  him,  forgiveness,  holiness,  consola- 
tion, wisdom,  strength,  the  supply  of  all  our  need. 
Let  it  be  carefully  noticed  that  the  moment  we 
receive  Christ  he  becomes  ours,  and  with  him  the 
redemption  that  is  in  him. 

4.  These  scriptures  also  teach  that  we  are  required 
to  trust  in  him  for  the  salvation  which  he  has  pur- 
chased for  his  people.  It  is  our  duty  to  trust  him 
for  forgiveness,  sanctification.  consolation,  wisdom, 
strength,  grace  to  help  in  time  of  need. 

The  child  to  whom  his  father  has  willed  $100,000, 
possesses  the  inheritance;  it  is  his;  he  is  really  and 
truly  said  to  be  rich;  but  his  wealth  is  in  the  hands 
of  his  guardian  who  holds  it  in  trust  for  him.      His 


152  A  Busy  Life. 


guardian  imparts  to  liim  as  he  needs  during  his 
minority.  It  is  only  when  he  reaches  full  manhood 
that  he  enters  on  the  enjoyment  of  his  estate.  Dur- 
ing the  years  of  his  non-age,  he  trusts  his  guardian 
for  the  supply  of  his  daily  wants,  and  applies  to  him 
for  it.  So  the  believer  already  possesses  the  inherit- 
ance in  Christ;  complete  salvation  is  already  his; 
while  in  this  w^orld  he  trusts  in  him  for  the  supply 
of  his  continually  returning  wants,  and  applies  to 
him  for  it,  but  when  the  appointed  time  arrives,  he 
enters  on  the  full  enjoyment  of  the  inheritance. 

Receiving  and  resting  in  Christ  for  salvation,  as 
he  is  offered  in  the  gospel,  w^e  begin  to  live  holy 
lives,  seeking  to  walk  in  all  the  commandments  and 
ordinances  of  the  Lord  blameless.  Let  it  be  noted, 
that  repentance,  wdth  all  the  graces  of  the  Spirit 
f ollow"  from  union  to  Christ .  Believers  are  married 
to  Christ  that  they  may  bring  forth  fruit  unto  God. 
''  As  the  branch  can  not  bear  fruit  of  itself  except 
it  abide  in  the  vine;  no  more  can  ye,  except  ye 
abide  in  me. ''  First  one  wdth  Christ  by  faith  and 
the  indwelling  of  his  Spirit,  and  then  holy  living. 

A  w^ord  to  those  w-ho  are  guiding  inquirers.  The 
first  thing  required  of  the  sinner  is  to  go  to  Christ 
and  believe  in  him.  Beware  how  you  put  anything 
between  the  sinner  and  Christ.  You  may  point  him 
to  Christ  and  put  tlie  Bible  in  his  hands;  you  may 
take  him  to  the  Bible-class,  the  Sabbath-school,  the 


What  must  I  do  to  he  Saved  f  153 

prayer-meeting  and  the  church,  to  help  him  to 
Christ,  but  beware  that  you  do  not  ]  ead  him  to  trust 
Bible,  or  church,  or  prayer-meeting,  or  Sabbath- 
school,  or  teacher,  or  minister,  instead  of  Christ. 
Remove  every  obstacle  out  of  his  way;  help  him  to 
Christ  at  once ;  seek  to  make  him  intimate  with  him. 
•Salvation  is  in  Christ;  a  full,  a  free,  a  present  salva- 
tion, for  every  soul  of  man  that  believeth;  and  the 
sinner  will  find  it  nowhere  else  in  all  the  universe  of 
God.  Let  your  cry  constantly  be,  "  Behold  the 
Lamb  of  God  which  taketh  away  the  sin  of  the 
world." 


ASSUEANCE  OF  SALVATION. 

Dear  Friend. — In  your  letter  of  the  11th  inst., 
yon  refer  to  mine  of  the  17th  of  September,  in  which 
I  pressed  on  young  ministers  the  importance  of 
being  assured  of  their  interests  in  Christ  and  final 
salvation  that  they  might  successfully  guide  others. 
You  say  "  I  do  not  possess  the  assurance,"  and  you 
ask  me  to  explain  more  particularly  how  it  may  be 
obtained.  With  this  request  I  cheerfully  comply. 
It  is  a  terrible  thing  to  live  in  constant  fear  of 
wrath,  never  to  taste  the  blessedness  of  sins  forgiven 
and  to  know  nothing  of  peace  with  God.  In  this 
state  one  can  make  but  little  growth  in  grace,  and 
render  but  unsatisfactory  service  to  his  Master. 
Certainly  this  "confidence  hath  great  recompense  of 
reward,"  and'should  be  sought  with  all  diligence. 
There  is,  however,  a  preliminary  question  which 
demands  attention:  "  Is  this  assurance  attainable?" 
I  believe  that  it  is,  not  only  as  an  occasional  enjoy- 
ment, but  also  as  a  habitual  state.  I  believe  that 
it  is  oar  privilege  to  live  in  the  fruition  of  the  peace 
that  passeth  all  understanding.  However,  before 
pointing  out  what  I  believe  to  be  "  God's  way  of 
peace,"  I  desire  to  call  your  attention  to  some  con- 
siderations in  confirmation  of  this  position: 

(154) 


Assurance  of  Salrdfion.  155 


The  Scriptures  seem  to  me  to  proceed  on  the  sup- 
position that  the  believers  of  the  primitive  church 
did  maintain  this  assurance;  not  merely  eminent 
saints  such  as  Job,  David,  Isaiah  and  the  Apostles, 
but  the  men  and  women  generally  of  the  churches 
to  which  the  epistles  were  directed.  First,  I  ask 
you  to  notice  some  oreneral  declarations  of  the  Word 
of  God. 

In  the  epistle  to  the  Romans  i:  6,  7,  Paul  uses  the 
following  language:  "Among  whom  are  ye  also 
the  called  of  Jesus  Christ,  beloved  of  God,  called  to 
be  saints."  He  speaks  as  though  there  was  no  doubt 
about  this  calling  and  saintship.  In  chap,  v:  1-5, 
he  addresses  the  Romans  as  persons  being 
justified,  having  peace  with  God,  access,  rejoicing 
in  hope  of  the  glory  of  God,  and  as  glorying  in 
tribulations  also.  Their  assurance  seems  to  be 
implied  in  every  line  of  these  verses.  In  the  eighth 
chapter,  15-18,  the  same  fact  is  implied,  "  For  ye 
have  not  received  the  spirit  of  bondage  again  to  fear ; 
but  ye  have  received  the  spirit  of  adoption  whereby 
we  cry,  Abba,  Father,  The  Spirit  also  beareth  wit- 
ness with  our  spirit  that  we  are  the  chihlren  of 
God.  *  *  For  I  reckon  that  the  sutferings 
of  this  present  time  are  not  worthy  to  be  compared 
with  the  glory  which  shall  be  revealed  in  us.''  The 
whole  of  this  chapter,  you  will  observe,  is  in  the 
same    strain.        In    addition    to    these     scriptures, 


156  A  Busy  Life. 


examine  II  Cor.  v:  1-21;  Col.  i:  12,  13;  I  Peter  i: 
8,  9;  I  John,  iii:  2;  Eev.  i:  5,  6.  I  refer  to  these 
texts  simply  as  specimens.  To  quote  all  that  imply 
the  assurance  of  believers  would  be  to  quote  whole 
chapters  and  epistles.  Indeed  every  word  addressed 
to  those  called  ''saints"  seems  to  imply  this  great 
fact. 

I  ask  your  attention  also  to  the  fact  that  many 
of  the  richest  and  most  precious  promises  are 
addressed  to  the  assured.  Take  for  example, 
Eomans  viii:  28,  "And  we  know  that  all  things 
work  together  for  good  to  them  that  love  God,  to 
them  who  are  the  called  according  to  his  purpose." 
You  must  know  that  you  love  God  and  that  you  are 
called  according  to  His  purpose  before  you  can  say, 
"All  things  shall  work  toge' ''<^r  for  my  good." 
Again,  tarn  to  the  epistle  to  v.^^  .tc^hesians;  read 
over  the  first  three  chapters  careiully.  How  exalted 
the  positions  in  which  the  "  saints  and  the  faithful  " 
are  there  represented  as  standing !  How  bright  and 
glorious  the  future  opening  before  them!  and  yet, 
before  you  can  comfort  yourself  with  these  words, 
you  must  know  yourself  to  be  a  saint  and  to  be 
faithful  in  Christ  Jesus.  Of  the  same  tenor  are  the 
two  epistles  that  follow,  and  many  of  the  Psalms. 
As  a  specimen  of  the  latter,  study  carefully  the  4th 
and  91st.  Before  we  can  feed  on  these  rich  and 
precious  promises,  we  must  know  ourselves  to  be 
among  those  to  whom  they  are  addressed. 


Assuraucc  of  Salnffion.  157 

There  is  another  fact  worthy  of  special  attention 
in  this  connection:  the  strongest  motives  which  the 
apostles  addressed  to  believers,  when  exhorting  them 
to  lives  of  holiness,  are  applicable  only  to  the  assured. 
Notice  the  following:  I  Cor.  vi:  20,  "For  ye  are 
bought  with  a  price,  therefore  glorify  God  in  your 
body  and  in  your  spirit,  which  are  God's."  I  Cor. 
xv:  58,  ''Therefore,  my  beloved  brethren,  be  ye 
steadfast,  unmovable,  always  abounding  in  the  work 
of  the  Lord,  forasmuch  as  ye  know  that  your  labor 
is  not  in  vain  in  the  Lord."  Ephesians  iv:  32,  "  And 
be  ye  kind  to  one  another,  tend er-he'^r ted,  forgiving 
one  another,  even  as  God  for  Christ's  sake  hath  for- 
given you."  I  John  ii:  12.  13,  14:,  15,  "  I  write 
unto  you,  little  children,  because  your  sins  are  for- 
given you  for  his  n  me's  sake.  *  *  *  Love  not 
the  world,  neijp.         e  things  that  are  in  the  world." 

In  addition  to  "Jl  this,  we  have  many  earnest 
exhortations  to  maintain  this  assurance.  See  I 
Peter,  i:  10;  Heb.  vi:  10,  11;  x:  22,  34. 

These  considerations,  I  think,  show  that  an  assur- 
ance of  salvation  is  attainable;  that  it  should  be 
habitually  maintained;  that  in  it  we  may  find  un- 
speakable happiness,  and  that  it  is  necessary  in  order 
that  we  may  go  up  to  the  highest  plane  of  Christian 
standing,  attain  to  the  holiest  living,  and  to  the  most 
devoted  service. 

The   question   now   arises,  How   is  this  peace  or 


158  A  Busy  Life. 


assurance*  wliicli  we  have  seen  to  have  been  the  com- 
mon possession  of  primitive  Cliristians  to  be  attained  ? 
To  the  answer  to  this  question  I  now  ask  your  atten- 
tion. It  is  a  fact  that  the  Scriptures  connect  peace 
or  assurance  with  faith  or  trust,  intimately  and 
immediately.  John  xiv:  1,  *•  Let  not  your  heart  be 
troubled;  ye  believe  in  God,  believe  also  in  me/' 
Our  Lord  here  prescribes  for  a  troubled  heart.  His 
direction  is,  ''  Believe  in  me.*'  We  are,  hence, 
certainly  warranted  in  believing  that  faith  in  Christ 
will  remove  trouble  from  the  heart  and  bring  peace. 
Romans  v:  1.  '•  Therefore  being  justified  by  faith, 
we  have  peace  with  God  through  our  Lord  Jesus 
Christ.''  Peace  follows  immediately  on  being  justi- 
fied by  faith.  The  verses  that  follow  imply  the 
attainment  of  assurance  at  the  very  beginning  of  the 
Christian  course.  Romans  xv:  13,  ''Now  the  God 
of  hope  fill  you  with  all  joy  and  peace  in  believing." 
Here  you  will  observe  it  is  peace  in  believing.  I 
Peter  i:  8,  9,  "Whom  having  not  seen  ye  love;  in 
whom,  though  noAV  ye  see  him  not,  yet  believing,  ye 
rejoice  with  joy  unspeakable  and  full  of  glory;  re- 
ceiving the  end  of  your  faith,  even  the  salvation  of 
your  souls."  Here  joy  and  rejoicing,  which  certainly 
imply  a  peaceful  assurance,  are  represented  as  grow- 
ing immediately  out  of  faith.  In  Acts  xvi:  34,  it  is 
said  that  the  jailer  "rejoiced,  believing  in  God  with 
all   his   house."      Isaiah  xxvii:  3,    "  Thou  wilt  keep 


Assiifdiicc  of  S((h'(ilioft.  159 


him  in  perfect  peace,  whose  mind  is.  stayed  on  thee, 
because  he  trusteth  in  thee/'  Here  peace  fs  con- 
nected intimately  with  trust.  These  scriptures  are 
but  specimens.  They  teach  fully  and  clearly  an 
Assurance  of  Faiili. 

The  question  now  arises,  How  does  faith  or  trust 
bring  peace?  There  are  three  difficulties  in  the  way 
of  peace,  any  one  or  all  of  which  may  keep  the  mind 
in  a  state  of  unrest,  and  prevent  that  calm  assur- 
ance which  we  desire,  all  of  which  are  removed  by 
faith. 

1.  "Is  God  disposed  to  love?  Is  he  merciful? '"' 
I  answer,  the  Scriptures  testify  abundantly  on  this 
subject.  "God  is  love."  "His  mercies  are  great; 
his  tender  mercies  are  over  all  his  works.  He  is 
good  and  ready  to  forgive,  and  plenteous  in  mercy 
unto  all  that  call  upon  him.'"  "Herein  is  love,  not 
that  we  loved  God,  but  that  he  loved  us  and  gave 
his  son  to  be  tbe  propitiation  of  our  sins."  Acquaint 
thyself  with  God  and  have  peace.  Now,  if  you 
believe  these  things  concerning  God,  you  can  have 
no  trouble  because  God  is  not  merciful.  Faith 
removes  out  of  the  way  all  obstacles  to  peace  coming 
from  this  source. 

2.  "But  God  is  just  as  well  as  merciful.  He 
must  save  men  justly  or  not  at  all.  Can  he  justly 
save  a  sinner?''     I  answer.  Consider  Christ's  finished 

k.      He  uiidprtook  for  us.  upon  bim  were  laid  the 


won 


160  A  Busy  Life. 


iniquities  of  us  all,  he  was  obedient  unto  death,  he 
bare  otir  sins  in  his  own  body  on  the  tree.  The 
Son  has  thus  satisfied  the  demands  of  law  and 
justice,  so  that  now  God  can  be  just  and  justify  him 
which  believeth  in  Jesus.  God  can  righteously 
pardon;  more,  he  cannot  righteously  condemn  a 
single  believer.  Now,  if  you  believe  this  great 
truth,  another  obstacle  in  the  way  of  peace  is 
removed.  There  is  no  reason  whatever,  why  trouble 
should  come  from  this  source.  Faith  in  Christ's 
finished  work  removes  it  all . 

3.  But  a  third  difficulty  still  remains:  ''What 
right  have  I  to  believe  that  God  is  willing  to  save 
me?  What  is  my  warrant  for  believing  in  his  Son 
for  salvation?  I  answer,  God  has  given,  granted, 
tendered  to  you  a  full  and  free  salvation  in  Christ, 
and  expressly  warranted  you  to  trust  in  him  for  it. 
John  iii:  16,  "God  so  loved  the  world  that  he  gave 
his  only  begotten  Son  that  whosoever  believeth  in 
him  should  not  perish,  but  have  everlasting  life." 
I  John  v:  11,  "And  this  is  the  record,  that  God 
hath  given  us  eternal  life,  and  this  life  is  in  his 
Son."  Eev.  xxii:  17,  "And  whosoever  will,  let  him 
take  the  water  of  life  freely."  2d  Cor.  ix:  15, 
"Thanks  be   unto    God  for  his  unspeakable  gift." 

The  Scriptures  are  full  of  similar  statements. 
God  has  granted,  given,  tendered  Christ  to  sinners, 
to  you  and  me  as  a  Saviour,  and  in  him  a  complete 


Assurance  of  Salvation.  101 

salvation.  Now  what  is  to  be  done  about  it?  I 
answer,  (1.)  Believe  this  glorious  record  of  the 
mercy  of  God,  of  the  work  of  Christ  and  the  free 
grant  of  salvation  in  him.  (2).  Take  the  gift  thus 
freely  given,  and  remember  the  moment  you  receive 
Christ  as  your  Saviour,  your  Prophet,  Priest  and 
King,  his  salvation  in  all  its  fulness  becdmes  yours, 
you  are  complete  in  him.  (3.)  Trust  in  Christ, 
according  to  the  warrant  so  plainly  given,  to  impart 
to  you  this  salvation  as  you  need  it.  Nov/,  if  you 
thus  believe  the  record,  thus  accept  the  gift,  and 
thus  rest  in  Christ  for  salvation  as  he  is  offered  in 
the  gospel,  where  will  your  trouble  be?  Will  it 
not  have  vanished?  Will  you  not  be  at  peace, 
resting  in  the  Lord  for  salvation?  And  will  not 
this  peace  come  from  looking  unto  Jesus,  and  not 
to  yourself?  Analyze  "trust."  It  involves  three 
elements — (1.)  A  person  trusting.  (2.)  A  person 
trusted.  ( 3. )  A  thing  trusted  for.  But  trust  for  a 
thing  means  expectation  of  that  thing.  You  have 
money  in  the  bank;  you  trust  in  the  bank  to  pay 
you  that  money  on  demand;  you  expect  it  and  are  at 
rest  about  it  because  you  have  faith  in  the  bank. 
You  have  salvation  in  Christ.  God  has  given  you 
Christ,  and  assured  you  that  there  is  a  life  in  him 
for  you.  You  trust  in  him  for  it,  and  expect  it 
through  him,  why  not  be  at  rest  about  it?  Apply 
to  him  and  you  will  receive  according  to  your  need, 
11 


162  A  Busy  Life. 


for  it  is  written,  Phil,  iv:  19,  "But  my  God  shall 
supply  all  your  need  according  to  his  riches  in  glory 
by  Christ  Jesus."  In  1856,  I  received  a  document 
signed  by  James  Thompson,  Secretary  of  the  Board 
of  Trustees  of  Monmouth  College,  tendering  me  the 
Presidency  of  that  institution  and  promising  me  on 
condition  of  acceptance,  a  specific  salary.  I  believed 
that  document  to  be  genuine,  I  accepted  the  tender 
therein  made.  Though  still  in  Boston,  I  believed 
that  I  had  been  called  to  become  President  of  that 
College;  I  trusted  in  the  Trustees  to  put  me  in 
possession  of  all  the  rights  and  privileges  pertaining 
to  that  office,  and  pay  me  the  promised  salary.  I 
was  at  peace  about  these  matters.  I  had  full  assur- 
ance on  the  subject,  and  all  because  I  had  faith  in 
certain  men,  and  that,  too,  before  I  had  exercised  a 
single  prerogative  of  the  office,  or  touched  a  dollar. 
That  faith  brought  me  to  Monmouth,  and  the  con- 
stant verification  of  my  expectations  but  strengthened 
the  faith  which  I  had  at  the  beginning.  So  God 
has  tendered  you  in  Christ  forgiveness,  acceptance, 
life,  saintship,  sonship  and  kingship.  You  believe 
that  the  tender  has  been  made ;  you  accept  the  gift 
offered,  and  now  believing  the  truth  of  what  God 
has  told  you,  you  believe  yourself  to  be  forgiven, 
accepted,  to  have  eternal  life,  to  be  a  saint,  a  son, 
a  king,  and  all  this  before  you  begin  to  enjoy  the 
rights    and   privileges    of   your    neAV    relationship. 


Assurance  of  Salvaiion,  103 

Moreover,  you  trust  in  Christ  to  do  for  you  accord- 
ing to  the  promise.  Thus  you  may  be  at  peace, 
and  rest  in  the  Lord  in  full  confidence  of  salvation 
before  you  even  raise  the  question  of  your  interest 
in  Christ,  or  begin  to  inquire  as  to  your  state.  This 
assurance  we  call  assurance  of  faith.  It  is  attained 
simply  by  believing  in  him.  It  comes  at  the  begin- 
ning of  our  course.  It  enables  one  to  rejoice  in  the 
Lord  at  once,  and  to  enter  on  holy  living  and.  loving 
service  in  the  full  enjoyment  of  the  liberty  of  the 
sons  of  God  before  we  begin  to  inquire  after 
evidences  that  we  are  children  of  God  at  all. 
Assurance  of  faith  precedes  assurance  of  sense.  In 
my  next,  I  shall  have  something  to  say  about  this 
latter  kind  of  assurance.  In  the  meantime  permit 
me  to  recommend  to  your  careful  study,  "Erskine 
on  Faith  and  Assurance  of  Faith,"  "Anderson  on 
Faith,"  and  "God's  Avay  of  Peace" — a  most  valuable 
little  book  from  the  pen  of  Dr.  Bonar,  of  Edinburgh. 
The  first  named,  you  may  find  in  E.  Erskine's 
sermons.  His  sermons  on  this  subject  have  been 
published  by  the  A.  T.  S.  in  a  separate  volume. 
I  am  sorry  to  say  that  "Anderson"  is  out  of  print. 
It  is  to  be  hoped  that  our  Board  of  Publication  will 
soon  issue  a  new  edition  of  it.  We  ought  not  to 
permit  such  valuable  works  to  remain  inaccessible 
to  our  people. 

I  have  called  your  attention  to  the  "  assurance  uf 


164  A  Busy  Life. 


faitli;"  I  have  now  a  few  things  to  say  abont  "assur- 
ance of  sense,"  as  it  is  commonly  called. 

The  great  principles  on  which  this  kind  of 
assurance  is  based  are  the  following:  1.  The  Spirit 
of  God  dwells  in  every  believer,  and  is  working  in 
him  to  will  and  to  do  according  to  his  good  pleasure, 
so  that  he  brings  forth  the  fruits  of  the  Spirit.  2. 
By  our  own  consciousness,  by  looking  into  our  own 
hearts,  we  may  discern  the  results  of  this  work — 
results  whicli,  in  the  Word  of  God,  we  have  a  war- 
rant to  expect.  These  are  commonly  called  the 
marks  of  a  child  of  God,  evidences  of  saving  faith. 
3.  Thus  we  know  that  we  are  in  Christ  by  the  Spirit 
which  he  has  given  us.  Thes3  evidences  are  fully 
delineated  in  the  first  epistle  of  John.  A  careful 
study  of  that  epistle  will,  I  am  persuaded,  bring 
one  to  a  fall  knowledge  of  the  distinguishing  char- 
acteristics of  the  sons  of  God.  4.  From  Phil,  i:  G, 
Ave  are  assured  that  "he  which  hath  begun  a  good 
work  in  you  will  perform  it."  Here  we  find  the 
grand  old  doctrine  of  the  perseverance  of  the  saints 
to  be  one  of  the  main  pillars  of  this  assurance.  5. 
From  these  premises  we  may  be  assured  of  our 
final  salvation.  The  method  is  simply  this :  He  that 
believeth  shall  be  saved;  I  believe,  therefore  I  shall 
be  saved.  As  numerous  and  various  as  are  the 
marks  by  which  the  sons  of  God  are  distinguished, 
so  numerous  and  various  are  the  minor  premises  of 


Assurance  of  Salvation.  105 

this  syllogism.  The  difficulty  consists  in  determin- 
ing whether  or  no  we  possess  these  marks.  Because 
of  the  remains  within  us  of  indwelling  sin,  and  of 
its  continuous  activity,  lusting  against  the  Spirit,  in 
some  cases  it  becomes  so  difficult  to  settle  this  great 
question  that,  were  there  no  other  method  of  assur- 
ance, we  might,  as  many  do,  live  in  doubt  all  our 
days. 

Comparing  and  contrasting  assurance  of  faith  and 
assurance  of  sense,  we  shall  better  understand  the 
nature  of  both.  The  first  comes  with  the  first 
exercise  of  faith,  and  may  be  very  strong  at  the 
beginning;  the  other  comes  after  the  fulfillment  of 
the  promise  as  realized  in  our  own  experience,  and 
becomes  fuller  and  clearer  as  the  fruits  of  the  Spirit 
are  produced  in  us  more  abundantly.  The  one  is 
direct;  the  other  reflex.  The  one  has  its  object 
without,  we  find  it  in  the  Word;  the  other  within,  we 
find  it  in  our  own  experience.  Faith  looks  to  the 
veracity  of  the  promise  r;  sense  to  the  fulfillment  of 
the  promise.  Noah,  trusting  in  the  declaration  of 
God,  was  assured  of  his  safety  before  the  flood  came. 
This  was  assurance  of  faith.  When  the  Ark  rested 
securely  on  Ararat  he  had  assurance  of  sense.  Faith 
looks  to  the  future  good  promised;  sense,  to  the 
present  good  received. 

These  two  kinds  of  assurance  mutually  strengthen 
and  help  each  other.      You  examine  the  grant  made 


166  A  Busy  Life. 


of  Christ  to  sinners  as  recorded  in  the  gospel.  You 
inspect  carefully  the  warrant  which  the  sinner  had 
to  believe.  You  perceive  that  you  have  a  full  and 
complete  warrant  to  receive  Christ  as  your  Saviour, 
and  trust  in  him  to  impart  to  you  out  of  his  fulness 
grace  for  grace.  You  do  thus  receive  and  rest  in 
him,  and  exclaim,  "  Jesus  is  mine  and  I  am  his." 
You  now  begin  to  note  the  "my's"  of  the  Psalms, 
and  rejoice  in  their  wonderful  richness.  You  trust  in 
him  according  to  the  word  of  promise  which  he  has 
given  you.  You  rejoice  and  are  exceeding  glad. 
You  walk  at  liberty.  In  time  you  find  the  promises 
are  being  fulfilled  in  your  own  experience.  Thus 
your  faith  is  strengthened,  and  the  assurance  which 
it  brings  made,  if  possible,  doubly  sure.  The  surer 
you  are  of  your  interest  in  Christ,  the  fuller  will  be 
your  love,  the  deeper  your  penitence,  and  more 
earnest  your  devotion.  Thus  you  will  go  on  from 
strength  to  strength  unweariedly.  You  will  live  a 
holy  life;  you  will  render  a  free,  happy,  joyous  ser- 
vice. Your  service  will  be  neither  that  of  hireling 
nor  that  of  a  slave,  but  that  of  a  son  conscious  of 
his  son-ship.  But  in  all  this,  other  foundation 
must  no  man  lay  than  that  which  is  laid — Jesus 
Christ  the  righteous.  We  must  beware  how  we  put 
fi-ames,  feelings,  experiences  in  place  of  Christ.  If 
we  do,  our  confidence  will  be  as  fitful  as  the  wind. 
That  it  may  be  abiding,  it  must  rest  in  that  which 
abides. 


Assurance  of  Scdvaiion.  167 

At  first  I  had  no  adequate  understanding  of  the 
assurance  of  faith.  I  was  constantly  looking  for 
assurance  of  sense.  Sometimes  I  was  elevated, 
sometimes  depressed.  I  lived  and  ministered  in  a 
sadly  troubled  state.  At  length  I  made  known  my 
state  of  mind  to  Dr.  McCarrol — an  eminent  saint — 
and  to  another  distinguished  servant  of  God  still 
living.  They  led  me  into  a  department  of  thought 
at  that  time  almost  entirely  new  to  me.  I  read  and 
studied  Anderson,  Erskine,  Marshall,  and  Hervey. 
My  eyes  were  opened.  I  began  to  see  light  clearly. 
I  became  a  free  man.  x\nd  since  that  time,  I  thank 
God,  I  have  been  kept  in  the  enjoyment  of  singu- 
larly uniform  peace,  trusting  in  the  Lord.  In 
avowing  this  I  do  not  exalt  myself,  but  the  faithful- 
ness of  a  covenant  keeping  God  and  Saviour.  The 
same  way  is  open  to  you;  and  my  heart's  desire  and  • 
prayer  to  God  is,  that  you  and  all  the  brethren  may 
possess  the  peace  that  passeth  understanding,  and 
may  run  with  patience  the  race  that  is  set  before  us, 
looking  into  Jesus  the  author  and  finisher  of  our 
faith. 


THE  HOLY  SPIRIT. 

I.  The  indwelling  of  the  Spirit.  "  What,  know  ye 
not  that  your  body  is  the  temple  of  the  Holy  Ghost, 
which  is  in  you  which  ye  have  of  God?"  "  Know 
ye  not  that  ye  are  the  temple  of  God,  and  that  the 
Spirit  of  God  dwelleth  in  you?"  "  For  ye  are  the 
temple  of  the  living  God;  as  God  hath  said.  I  will 
dwell  in  them  and  walk  in  them."  "  In  whom  all 
the  building,  fitly  framed  together,  groweth  into  a 
holy  temple  in  the  Lord ;  in  whom  ye  also  are  builded 
together  for  a  habitation  of  God  through  the  Spirit." 
"  The  Spirit  of  him  that  raised  up  Jesus  from  the 
dead  shall  dwell  in  you."  "  And  hereby  we  know 
that  he  abideth  in  us  by  the  Spirit  wdiich  he  hath 
given  to  us."  The  great  truth  here  taught  is  obvi- 
ous: The  Holy  Spirit  dwelleth  in  every  believer, 
whether  young  or  old,  of  strong  or  weak  faith,  of 
large  attainments  or  small,  the  believer  is  a  temple 
of  the  Holy  Ghost.  The  indwelling  of  the  Spirit 
is  not  a  promised  blessing;  it  is  the  present  posses- 
sion of  all  those  who  believe. 

The  "  indwelling  spirit "  is  the  "  comforter " 
promised  by  our  Lord.  The  term  *'  comforter,"  or 
"  paraclete,"  denotes  one  who  lays  hold  with  us  to 
help  us  in  bearing  a  heavy  burden,  in  performing  a 

(168) 


The  Holij  Spirit.  169 


difficult  task.  I  will  pray  the  Father,  and  he  will 
give  you  another  comforter,  that  he  may  abide  with 
you  forever ;  even  the  Spirit  of  truth,  whom  the  world 
cannot  receive,  because  it  seetli  him  not,  neither 
knoweth  him;  but  ye  know  him,  for  he  dwelleth  in 
you,  and  shall  be  in  you.'  "  But  the  comforter, 
which  is  the  Holy  Ghost,  whom  the  Father  will  send 
in  my  name,  he  shall  teach  you  all  things  and  bring 
all  things  to  your  remembrance,  whatsoever  I  have 
said  unto  you."  "  But  when  the  comforter  is  come, 
whom  I  will  send  unto  you  from  the  Father,  even 
the  spirit  of  truth,  *  *  *  he  shalllestify  of  me." 
"  It  is  expedient  for  you  that  I  go  away ;  for,  if  I  go 
not  away,  the  comforter  will  not  come  unto  you,  but 
if  I  depart  I  will  send  him  unto  you.  And  when  he 
is  come,  he  will  reprove  the  world  of  sin,  and  of 
righteousness  and  of  judgment."  ''  Howbeit  when 
he,  the  spirit  of  truth,  is  come,  he  will  guide  you 
into  all  truth ;  for  he  will  not  speak  of  himself,  but 
whatsoever  he  shall  hear  that  shall  he  speak,  and  he 
will  show  you  things  to  come.  He  shall  glorify  me, 
for  he  shall  receive  of  mine  and  show  it  unto  you." 
To  what  dignity  has  he  advanced  us  in  making  us 
temples  of  his  Spirit !  What  a  glorious  privilege  to 
be  blessed  and  honored  by  such  a  guest  dwelling  in 
us! 

II.  What  evidence  may  any  one  have  that  the 
Holy  Spirit  dwells  in  him.  The  following  is  to  me 
satisfactory : 


170  A  Busy  Life. 


The  Holy  Spirit  is  given  to  every  believer.  "This 
spake  he  of  the  Spirit  which  they  that  believe  on 
him  should  receive." 

The  Holy  Spirit  is  given  to  them  who  truly  repent. 
"  Kepent  and  be  baptized  every  one  of  you  in  the 
name  of  Jesus  Christ,  for  the  remission  of  sins,  and 
ye  shall  receive  the  gift  of  the  Holy  Ghost." 

The  Holy  Spirit  is  given  to  all  the  children  of 
God:  "For  as  many  as  are  led  by  the  Spirit  of  God 
they  are  the  sons  of  God.  For  ye  have  not  received 
the  spirit  of  bondage  again  to  fear;  but  ye  have 
received  the  spirit  of  adoption,  whereby  we  cry 
Abba,  Father.  The  Spirit  itself  beareth  witness 
with  our  spirit,  that  we  are  the  children  of  God." 
And  because  ye  are  sons,  God  hath  sent  forth  the 
Spirit  of  his  Son  into  your  hearts." 

The  Holy  Spirit  is  given  to  all  the  people  of  God: 
"  Now,  if  any  man  have  not  the  Spirit  of  Christ,  he 
is  none  of  his." 

The  Holy  Spirit  is  given  to  all  those  Avho  are  in 
Christ,  and  who  have  received  Christ  into  their 
hearts:  "He  that  keepeth  his  commandments 
dwelleth  in  him  and  he  in  him.  And  hereby  we 
know  that  he  abideth  in  us,  by  the  Spirit  which  he 
hath  given  us." 

Now,  whatever  evidence  any  one  has  that  he 
believes  on  the  Lord  Jesus  Christ,  has  repented  and 
turned  unto  the  Lord,  is  a  child  of   God,   is  one  of 


The  Holij  Spirit.  171 

God's  people,  or  tliat  he  is  in  Christ,  or  Christ  is  in 
him,  is  also  evidence  that  he  is  a  temple  of  tlie  Holy 
Spirit.  Tiie  whole  range  of  evidence  of  our  interest 
in  Christ,  is  evidence  that  the  Holy  Ghost  dwell etli 
in  us.  Have  you  received  the  Lord  Jesus?  Do 
you  believe  on  his  name  ?  Have  you  repented  of 
your  sins?  Are  you  Christ's  and  is  he  your  Sav- 
iour? Are  you  one  of  his  children?  Then  the 
Holy  Ghost  dwelleth  in  you. 

But  "  the  fruits  of  the  Spirit  are  love,  joy,  peace, 
long  suffering,  gentleness,  goodness,  faith,  meek- 
ness, temperance."  The  Holy  Ghost  that  dwelleth 
in  us  is  bringing  forth  these  fruits.  As  by  examin- 
ing the  fruit  that  grows  on  a  tree  you  determine  its 
character,  so  by  examining  the  fruits,  which  you 
are  bringing  forth,  you  may  learn  whether  or  no  the 
heavenly  guest  is  abiding  in  you.  In  applying  this 
test,  two  things  should,  however,  be  kept  in  mind. 
First,  The  question  is  not,  are  these  fruits  being 
produced  in  great  abundance  and  perfection,  but  do 
they  exist  at  all  in  any  quantity  or  of  any  quality  ? 
It  is  not,  do  you  love  God  with  your  whole  heart, 
soul,  mind  and  strength,  but  do  you  love  him  at  all  ? 
It  is  not,  is  your  soul  filled  with  joy  in  the  Lord; 
but  does  this  grace  exist  at  all  ?  It  is  not,  have  you 
a  triumphant  Paith,  without  a  shadow  of  doubt  or 
misgiving;  but  do  you  believe  at  all?  The  same 
principle  applies  to  the  other  fruits  enumerated.     If 


172  A  Basjj  Life. 


they  have  been  produced  to  any  degree,  then  the 
Spirit  is  in  you,  for  these  are  the  fruits  of  the  Spirit. 
Another  fact  should  never  be  forgotten.  Indwell- 
ing sin  is  not  completely  extirpated  from  the  hearts 
of  the  children  of  God  during  their  wanderings  and 
warfare  in  the  Avilderness.  A  new  man  has  been 
created  in  every  one  of  them,  but  the  old  man 
remains  and  acts.  The  house  of  David  has  been 
set  up,  but  the  house  of  Saul  has  not  been  utterly 
destroyed,  it  still  claims  authority  and  seeks  to 
establish  it.  The  child  of  God  "delights  in  his  law 
after  the  inward  man,  but  he  sees  another  law  in  his 
members  warring  against  the  law  of  his  mind,  and 
bringing  him  into  captivity  to  the  law  of  sin  which 
is  in  his  members.  The  flesh  lusteth  against  the 
spirit  and  the  spirit  against  the  flesh,  and  these  are 
contrary  the  one  to  the  other,  so  that  ye  cannot  do 
the  things  that  ye  would."  You  go  into  your 
orchard;  you  find  there  we  ids,  thorns  and  briers; 
but  you  do  not  conclude  that  there  can  therefore  be 
no  apple,  or  pear,  or  peach  trees  in  it.  You  often 
find  very  excellent  fruit  in  great  abundance,  in  a 
very  poorly  kept  orchard.  You  examine  your  heart ; 
you  ought  not  to  conclude  that  there  can  be  no  love, 
or  joy,  or  faith  in  it,  nor  any  of  the  fruits  of  the 
Spirit,  because  you  find  that  the  lusts  of  the  flesh 
have  not  all  been  rooted  out.  It  is  the  office  and 
work  of  the  Spirit  to  mortify  these  lusts,  and  one  day 


The  Holy  Spirit  173 

they  shall  disappear  and  not  one  be  left  remaining. 
Over  the  body  of  this  death  you  shall  gain  the 
victory  through  our  Lord  Jesus  Christ.  Of  his  full- 
ness, shall  all  we  receive,  even  grace  for  grace,  until 
we  are  made  perfect  in  holiness. 

Bearing  these  two  facts  in  mind,  you  may,  from 
the  fruits  which  you  bear,  know  assuredly  that  the 
Holy  Ghost  dwelleth  in  you. 

But  you  answer,  "  I  don't  know,  I  am  not  sure,  I 
am  still  in  doubt."  If  this  is  so,  then,  "Behold  the 
Lamb  of  God,  that  taketli  away  the  sin  of  the  world." 
Remember  his  finished  work,  the  infinite  worth  of 
his  atonement,  and  the  wonderous  love  from  which 
it  proceeded.  Receive  Christ  as  yours.  Trust  in 
him  according  to  the  promise.  Repent  of  your  sins 
and  turn  unto  the  Lord  with  all  your  heart,  and  you 
have  the  guarantee  of  a  covenant  keeping  God  that, 
at  once  the  Spirit  shall  be  given  you,  and  you  will 
become  a  "habitation  of  God  through   the   Spirit." 

IIL  How  may  the  believer  distinguish  the  lead- 
ings and  teachings  of  the  Spirit,  from  other  thoughts 
and  feelings?  The  writer  does  not  profess  to  be 
able  to  answer  this  question  fully  and  satisfactorily ; 
his  aim  is  only  to  help  inquirers  in  their  investiga- 
tions. The  attention  of  students  of  the  Word  of 
God  is  respectfully  invited  to  the  following  princi- 
ciples : 

1.  The  Holy  Spirit  never   leads   the   believer  to 


174  A  Busy  Life. 


accept  as  true  or  right  anything  contrary  to  the 
Word  of  God.  His  teachings  are  not  self-contra- 
dictory. What  he  speaks  in  the  heart  always 
agrees  with  the  written  word.  Whatever,  therefore, 
is  clearly  inconsistent  T^fith  that  word  is  not  of  the 
Spirit.  But  the  Holy  Spirit  dwells  in  the  believer 
as  a  Spirit  of  wisdom  and  revelation  in  the  knowl- 
edge of  Christ,  and  we  have  a  clear  w^arrant  to  trust 
in  him  to  enlighten  the  eyes  of  our  understanding, 
that  we  may  know  what  is  the  hope  of  his  calling 
and  what  the  riches  of  the  glory  of  his  inheritance 
in  the  saints,  and  what  the  exceeding  greatness 
of  his  power  to  usward  who  believe.  While 
therefore  his  teachings  always  accord  with 
the  written  word,  he  helps  us  to  understand  better 
its  meaning,  and  to  feel  more  fully  its  power. 

2.  The  Holy  Spirit  never  leads  the  believer  to 
exercise,  or  excites  within  him,  the  lusts  of  the  flesh 
enumerated  in  Galatians  v:  19,  21.  He  does  how- 
ever excite  and  strengthen  the  graces  named  in  the 
following  verses.  Anything,  therefore,  that  tends  to 
"  idolatry,  witchcraft,  hatred,  variance,  emulations, 
wrath,  strife,  seditions,  heresies,  envyings,  murders, 
drunkenness,  revellings  and  such  like,"  are  not  of 
the  Spirit.  But  "  love,  joy,  peace,  long  suffering, 
gentleness,  goodness,  faith,  meekness  and  temper- 
ance," in  the  sense  of  the  apostle  always  are. 

3.  The  Holy  Spirit  never  leads  us  to  believe  any- 


The  Holy  Spirit.  175 


thing  which  sound  reason  legitimately  exercised  con- 
demns as  untrue ;  or  to  crush  out  natural  affections 
when  exercised  within  just  limits,  or  to  do  anything 
condemned  by  an  enlightened  conscience.  He  does 
not  lead  men  to  believe  that  two  and  two  are  ten,  or 
that  parallel  lines  meet,  or  that  a  circle  is  a  square; 
he  does  not  teach  us  that  love  of  children,  or  of  par- 
ents, or  of  brothers  and  sisters,  or  of  friends,  or  of 
country  is  wrong;  he  does  not  teach  that  falsehood, 
or  theft,  or  murder  is  right.  But  at  the  same  time 
the  Spirit  strengthens  the  understanding  so  that  it 
may  perceive  the  truth  more  clearly,  and  be  kept 
from  error;  represses  natural  affection  when  exer- 
cised beyond  just  limits,  and  rectifies  and  enlightens 
the  conscience,  so  that  it  may  not  approve  and  move 
men  to  do  that  which  is  wrong. 

4.  The  Holy  Spirit  glorifies  Christ  because  he 
takes  the  things  of  Christ  and  shows  them  unto  tlie 
believer.  He  exhibits  the  Saviour  as  pre-eminently 
trustworthy,  setting  forth  the  wondrous  love  mani- 
fested in  him,  his  finished  work  and  willingness  to 
save  to  the  very  uttermost,  and  thus  strengthens  the 
faith  of  tlie  believer.  He  infiames  his  love  by  ex- 
hibiting him  as  the  chief  among  ten  thousand  and 
altogether  lovely,  and  as  full  of  loving  kindness  and 
tender  mercy.  He  also  sets  forth  our  Saviour  as 
rightful  King  and  Lord,  and  thus  leads  us  to  sub- 
mission and  obedience.     By  manifold  exhibitions  of 


176  A   Busy   Life. 


Christ  he  strengthens  many  graces,  and  brings  forth 
these  graces  in  his  people  more  abundantly.  Low 
thoughts  of  Christ  are  not  of  the  Spirit;  high,  com- 
monly are. 

5.  When  we  feel  the  need  of  help  and  look  to  God 
for  Christ's  sake  by  his  Spirit  to  minister  to  us  as 
we  need,  and  with  absolute  submission  to  his  teach- 
ings and  leadings  wait  on  him,  Ave  have  a  good  and 
sufficient  warrant  to  trust  in  him  that  in  the  time  of 
need  he  will  help  us  as  we  need,  making  plain  to  us 
the  truth,  showing  us  what  is  right  and  pointing  out 
the  way  that  is  wisest  and  best.  David  prays: 
"  Show  me  thy  ways,  O  Lord;  teach  me  thy  paths. 
Lead  me  in  thy  truth  and  teach  me ;  for  thou  art  the 
God  of  my  salvation,  on  thee  do  I  wait  all  the  day." 
He  assigns  as  a  reason  for  praying  thus:  "  Good 
and  upright  is  the  Lord ;  therefore  will  he  teach  sin  - 
ners  in  the  way.  The  meek  will  he  guide  in  judg- 
ment, the  meek  will  he  teach  his  way."  Again  he 
exhorts:  "  Commit  thy  way  unto  the  Lord,  trust  also 
in  him,  and  he  shall  bring  it  to  pass:"  "  E-est  in 
the  Lord  and  wait  patiently  for  him."  For  all  this 
he  assigns  as  a  reason:  "  The  steps  of  a  good  man 
are  ordered  by  the  Lord."  According  to  John's 
testimony,  the  Comforter,  which  is  the  Holy  Ghost, 
whom  the  Father  sends  in  the  name  of  Christ,  is 
commissioned  expressly  "to  teach  us  all  things." 
Surely,  then,  there  is  no  presumption  in  looking  to 


The  Holy  Spirit.  177 


and  trusting  in  the  Spirit  to  show  us  the  mind  of 
Christ.  Certainly,  when  we  yield  to  his  teachings 
and  leadings  Avith  absolute  submission,  we  may  de- 
pend on  him  to  guide  us  in  judgment  and  teach  us 
his  way.  Those  who  have  tried  this  way  have  no 
reason  to  repent  of  their  conduct.  On  the  contrary, 
they  accept  it  as  one  of  the  highest  privileges  of 
God's  people  thus  to  be  guided  by  him.  But  we 
must  beware  that  we  do  not  condition  the  Spirit  by 
consenting  to  accept  his  teachings  only  when  they 
agree  with  our  prejudices,  and  to  follow  his  leadings 
only  when  they  accord  with  our  wishes.  AVe  must 
also  remember  that  he  does  not  lead  us  to  ignore  or 
reject  the  written  word,  or  to  accept  absurdities. 
We  must  also  remember  that  he  shows  us  only  what 
is  present  duty,  and  not  duty  at  some  future  time. 

In  what  has  been  written  above,  all  questions 
may  not  have  been  answered  or  all  difficulties  re- 
moved. Hints,  however,  I  trust  have  been  given 
which  they  will  find  helpful  who  desire  to  live  in  the 
Spirit.  Those  who  long  to  know  the  mind  of  Christ, 
desire  it  above  all  other  knowledge,  and  are  accus- 
tomed to  listen  for  the  voice  of  his  Spirit  and  wait 
to  be  taught  by  hira,  will  not  find  it  difficult  to  dis- 
tinguish his  voice  and  his  teachings.  We  soon  learn 
to  know  the  voice  and  the  sentiments  of  those  witli 
whom  we  dwell.  We  do  not  find  it  difficult  to  tell 
the  footfall  of  an  intimate  acquaintance,  even  at  a 
12 


178  A  Busy  Life. 


distance.  Surely,  surely,  then,  God's  people,  with 
whom  and  in  whom  the  Holy  Ghost  constantly  dwells, 
may  learn  without  difficulty  to  distinguish  his  voice, 
and  need  never  mistake  it  for  that  of  a  stranger. 

IV.  "I  am  a  believer  on  the  Lord  Jesus  Christ. 
According  to  the  testimony  of  God,  the  Holy  Ghost 
dwelleth  in  me.      What  then?" 

-  1.  Be  thankful  for  this  great  gift,  When  your 
Saviour  left  this  world  he  could  not  make  up  the  loss 
to  his  disciples  in  any  way  more  effectually  than  by 
sending  his  Spirit  to  abide  with  them  and  to  be  in 
each  of  them.  That  Spirit  is  in  you,  as  a  Spirit 
of  grace  and  supplication,  as  a  Spirit  of  wisdom  and 
revelation  in  the  knowledge  of  Christ,  as  a  Spirit 
of  holiness,  as  a  Spirit  of  adoption,  and  as  a  Spirit 
of  promise.  It  is  leading  and  guiding  you,  and 
is  bringing  forth  in  you  the  most  precious  fruits. 
Your  Lord  by  his  Spirit  is  doing  great  things  for 
you.  Eejoice  therefore  and  be  glad,  and  give  vent 
to  your  joy  in  words  of  praise  and  thanksgiving. 

2.  Grieve  not  the  Holy  Spirit  of  God  whereby  ye 
are  sealed  unto  the  day  of  redemption.  Remember 
that  he  has  taken  up  his  abode  with  you  and  will 
remain  with  you  a  permanent  guest,  than  whom  you 
can  have  none  of  greater  dignity.  Now  if  you 
permit  your  heart  to  be  filled  Avitli  thoughts  and 
aspirations  with  which  the  Spirit  of  God  can  have 
no   sympathy;  if  you  disregard  his  teachings  and 


The  Holy  Spirit.  179 

refuse  to  follow  his  leadings;  if  your  whole  life, 
internal  and  external,  is  of  the  earth,  earthy,  you 
will  grieve  him  and  he  will  cease  to  a  great  extent 
to  do  his  work  within  you,  and  your  soul  will  be 
filled  with  darkness  and  doubt,  and  your  life  will  be 
without  peace  or  joy,  and  you  will  bring  forth  the 
fruits  of  righteousness  to  a  very  limited  degree 
indeed.  It  is  a  great  sin  to  grieve  the  Holy  Spirit, 
and  you  should  guard  against  it  with  the  most 
watchful  care. 

3.  Study  the  last  eleven  verses  of  the  fifth  chapter 
of  the  epistle  to  the  Galatians.  Here  believers  are 
represented  as  being  led  by  the  Spirit,  and  are 
exhorted  to  walk  in  the  Spirit  and  live  in  the  Spirit. 
To  this  end  we  must  accept  the  truths  which  our- 
Lord  teaches  by  his  word  and  Spirit ;  we  must  not 
do  the  works  of  the  flesh  but  bring  forth  the  fruits 
of  the  Spirit,  we  must  follow  the  leadings  of  the 
Spirit  in  all  holy  living  and  devoted  service.  Living 
thus,  we  walk  in  the  light  and  are  at  liberty.  The 
life  which  we  live  will  be  a  holy  life,  a  life  of  faith, 
of  peace  and  joy,  we  go  on  rejoicing  in  the  Lord. 
This  is  the  only  life  which  as  Christian  men  and 
women  we  should  be  content  to  live. 

4.  Pray  for  the  Spirit.  "If  ye  then  being  evil 
know  how  to  give  good  gifts  to  your  children,  how 
much  more  will  your  heavenly  Father  give  the  Holy 
Spirit  to  them  that  ask  him."     True  you  may  not 


180  A  Busy  Life. 


pray  for  the  Spirit  in  the  same  sense,  that  those  to 
whom  these  words  were  originally  addressed  could; 
for  the  Holy  Ghost  was  not  then  given,  because  the 
Son  was  not  yet  glorified,  while  the  Spirit  already 
dwelleth  in  you.  Still  you  can  pray  God  for  Christ's 
sake  that  the  Spirit  that  dwelleth  in  you  may 
manifest  himself  by  bringing  forth  in  you  much 
fruit;  you  can  pray  that  the  Holy  Spirit  may  come 
in  power  on  the  world  that  lietli  in  sin,  rendering 
the  word  effectual  and  reproving  the  world  of  sin, 
of  righteousness  and  of  judgment,  and  you  can  also 
pray  that  the  Spirit  may  come  and  dwell  in  the 
hearts  of  those  who  have  him  not  and  who  are 
strangers  to  his  presence  and  power.  Fail  not  to 
honor  the  Spirit  by  duly  appreciating  his  work  and 
seeking  his  precious  influences. 

5.  To  the  end  that  you  may  discharge  fully  the 
obligations  resting  on  you  towards  the  Spirit,  study 
the  doctrine  of  the  Spirit  carefully  and  do  what  in 
you  lies  to  comprehend  it  fully. 


THE    STATE    AND    TEMPERANCE. 

A  lecture  delivered  in  the  United  Presbyterian  Church,  at  Wooster,  Ohio, 
in  the  winter  of  1882-3. 

The  question  coming  to  the  front  just  now  is  not, 
Is  intemperance  an  evil,  and  should  men  be  temper- 
ate? Not,  Is  it  our  duty  to  persuade  men  from 
drinking  and  to  become  abstainers?  But,  Has  the 
State  anything  to  do  with  it  as  to  the  manufacture 
and  sale  of  alcohol  ?  As  a  drug  for  use  in  medicine 
and  the  arts,  there  is  no  question.  The  difference 
relates  altogether  to  the  manufacture  and  sale  of 
intoxicating  liquors  as  a  beverage.  The  question 
is  not.  What  is  the  platform  of  this  party  or  that? 
The  question  is  not,  What  does  the  constitution  of 
the  country  say?  The  question  is  not,  What  is  pub- 
lic opinion  on  the  subject?  But,  What  does  God's 
law  of  righteousness  demand  of  the  nation  and 
Government  in  relation  to  this  evil,  acknowledged 
to  be  very  great?  Some  maintain  that  the  State  can 
do  nothing. 

They  say  every  man  has  a  right  to  make  money 
in  this  way  if  he  choose;  every  man  has  a  right  to 
drink  or  get  drunk  if  he  choose,  and  it  is  nobody's 
business  but  his  own.  Liberty  is  the  individual 
right  of  every  man,  and  the  State  has  no  right  to 
(181) 


182  A  Busy  Life. 


interfere  with  a  man,  no  right  to  tell  him  that  he 
shall  not  follow  this  or  that  business.  The  State 
has  no  right  to  meddle  with  what  people  eat  or 
drink.  Its  duty  is  to  let  this  matter  alone.  Liberty 
is  the  inalienable  right  of  every  man.  But  liberty 
has  its  limitations.  No  mm  has  a  right  to  do 
wrong.  No  man  has  a  right  to  steal.  No  man  has 
a  right  to  adulterate  his  goods  and  sell  them  as 
pure.  No  man  has  a  right  to  establish  a  slaughter- 
house or  a  glue  factory  in  the  center  of  AVooster. 
No  man  has  a  right  to  buy  a  lot  down  town  and  then 
plant  on  it  a  powder  factory.  Why  is  this?  you 
ask.  If  he  sees  fit  to  invest  his  money  in  such  a 
business  and  carry  it  on  in  that  place,  who  has  a 
right  to  interfere?  The  answer  is,  by  establishing 
any  such  business  he  interferes  with  the  rights  of 
his  neighbors.  That  is  the  simple  principle.  Now, 
no  man  has  a  right  to  do  anything  that  interferes 
with  the  rights  of  others.  All  have  equal  rights 
before  God  and  before  just  government.  No  man 
has  a  right,  therefore,  to  lift  up  his  little  finger  in 
performing  an  act  that  will  be  a  trespass  upon  the 
rights  of  others.  In  the  broad  domain  which  lies 
outside  of  the  rights  of  others,  as  far  as  they  are 
concerned,  he  has  perfect  liberty ;  but  across  it  he 
may  not  go .  This  is  fundamental.  This  is  recog- 
nized in  all  books  on  government,  by  all  writers  on 
this  great  subject  of  natural  rights.     You  and  I  and 


The  Sfaic  and  Temper (ince.  183 

every  mau,  therefore,  must  use  our  liberty  so  as  not 
to  trespass.     Remember  that. 

And  this  brings  up  my  first  principal  point:  Does 
the  trafiic  in  intoxicating  drinks  trespass  on  any 
man's  rights?  This  is  the  great  fundamental 
question.  Is  this  a  business  in  which  men  may 
engage  and  meddle  with  no  right  which  another 
man  or  woman  possesses?  If  it  is,  then  Govern- 
ment may  say  to  him  no  word  of  prohibition.  If  it 
is  not,  then  Government  has  the  same  right  to 
interfere  that  it  has  to  interfere  in  another  business, 
which  in  itself  or  in  the  method  of  its  management, 
trespasses  upon  the  rights  of  others. 

And,  first,  every  man  has  a  right  to  as  pure  and 
lofty  moral  character  as  he  can  attain  and  maintain 
— to  be  as  pure,  sober  and  honest  as  possible.  Is- 
not  that  so?  Have  you  not  a  right  to  become  as 
virtuous  as  you  can?  Nobody  will  deny  that.  And 
no  one  has  a  right  to  interfere  with  you,  to  hinder 
you  in  getting  up  to  higher  attainments  in  virtue. 
No  man  has  a  right  to  place  a  straw  in  your  way  as 
a  stumbling  block  when  you  are  endeavoring  to 
become  purer  and  better.  And  much  more,  no  man 
has  a  right  to  lay  a  hand  on  you  and  pull  you  down. 
If  a  man  goes  into  a  farmer's  field  and  takes  away  a 
lamb  or  pig,  not  worth  a  dollar,  he  trespasses  upon 
that  man's  rights,  and  the  law  will  summon  its 
officers,  and  will  send  them  forth   to  hunt,    far  and 


184  A   Biis7j   Life. 


near,  until  that  piece  of  property  is  found  and 
restored,  though  the  cost  of  the  work  be  ten  times 
the  value  of  the  property  taken  away.  It  was  the 
duty  of  the  State  to  protect  that  man  in  his  right 
to  that  piece  of  property.  Here  is  the  right  to  char- 
acter. Is  any  man  at  liberty  to  trespass  there?  Is 
it  a  trifling  thing,  demanding  no  attention  from  the 
State,  if  the  other  is  sufficient  to  warrant  its  inter- 
ference? Look  at  the  intemperate  man.  You  go 
to  him  and  tell  him  of  his  sin  and  danger.  His  eyes 
are  opened.  He  sees  it  and  determines  to  reform. 
He  will  promise  you  he  will  never  drink  again.  Yes, 
he  will  lift  up  his  right  hand  and  swear  before 
Almighty  God  that  he  will  never  drink  again. 
Yes,  he  will  puncture  his  veins,  dip  his  pen  into  the 
blood,  and  write  down  the  oath  that  he  will  never 
drink  again.  He  goes  forth  in  the  strength  of  his 
solemn  purpose.  Now,  has  any  man  a  right  to 
tempt  that  man  to  drink?  Has  he  not  the  right  to 
walk  the  streets  in  safety?  Is  not  that  so?  But  at 
every  corner  he  meets  the  tempter.  The  open 
saloon,  the  significant  signs,  and  the  suggestive 
odor,  all  tempt  him.  He  hesitates,  he  yields,  he 
enters,  he  drinks,  he  falls.  Is  there  not  a  trespass 
in  such  a  case  ?  I  ask,  is  that  man  who  goes  forth 
from  his  home  in  all  the  strenofth  of  a  hio^li  and 
holy  purpose  to  endeavor  to  walk  in  the  ways  of 
righteousness  to  be  protected  ?     Has  he  no   rights  ? 


The  Sfafe  and   Tonperance.  185 

Do  the  men  who  tempt  him  not  commit  a  trespass? 
What  is  the  stealing  of  a  bit  of  property,  worth  a 
dollar  or  two,  as  a  trespass  compared  with  that  by 
which  temptation  has  been  put  in  his  path  that  has 
led  him  to  fall  ? 

In  the  second  place,  the  wife  and  mother  and 
children  have  rights  that  need  protection.  They  are 
dependent  upon  the  husband  and  father  for  support, 
for  clothing,  for  shelter  and  education .  Their  all  is 
invested  in  the  father.  Their  all  depends  upon  his 
sobriety,  his  diligence,  his  honesty.  The  intemper- 
ate man  can  support  and  take  care  of  his  children 
but  imperfectly.  Every  glass  he  drinks  diminishes 
his  ability  to  support  them,  secure  them  education, 
and  give  them  proper  care.  He  becomes  a  drunk- 
ard, and  his  ability  to  care  for  his  wife  and  children 
is  absolutely  destroyed.  But  for  the  men  who  sell 
he  might  have  been  sober.  He  resolves,  he  prom- 
ises, he  is  tempted,  and  falls.  If  the  tempter  did 
not  meet  him  on  every  corner  he  might  stand.  Has 
there  been  no  trespass  upon  the  rights  of  that  wife 
and  mother  and  of  those  ^^^hildren?  Have  they  no 
right  to  protection?  Suppose  a  man  breaks  into 
the  yard  and  leads  away  the  cow  upon  which  these 
children  depend  for  their  daily  subsistence.  Infor- 
mation is  given  to  the  officers,  and  they  go  forth  and 
hunt  him  down,  and  spend  large  money  in  doing  it. 
Why  such  trouble  and  cost?     Ah,  there  has  been  a 


186  A  Busy  Life, 


trespass  upon  the  rights  of  that  mother  and  children. 
And  they  talk  about  the  little  ones  starving  at  home. 
But  has  there  been  no  trespass  when  that  man  was 
tempted  and  fell,  and  their  resources  utterly  dried 
up? 

In  the  third  place,  it  is  the  duty  of  parents  to  train 
up  their  children  in  the  nurture  and  admonition  of 
the  Lord:  so  to  train  them  that  they  may  be  sober, 
upright,  honest  men  and  women,  and  good  citizens. 
It  is  their  daty,  and  if  they  do  not  do  it  we  are  swift 
in  finding  fault  with  them.  And  they  have  a  right 
to  do  this.  They  have  a  right  to  be  left  free  to  do 
it  without  let  or  hindrance.  No  man  has  a  right 
to  interfere  with  those  parents  or  make  their  duty 
difficult.  But  the  seller  of  intoxicating  drink  tempts 
the  boys,  suggests  the  gratification  of  appetite,  and 
makes  it  easy,  Because  of  the  open  saloon  the  boys 
of  the  land  learn  to  drink,  become  drunkards  and 
are  ruined.  AVithout  them  they  might  have  been 
sober,  honest,  upright  children ;  boys  that  would  do 
honor  to  a  father  and  mother;  men  that  would  have 
been  a  blessing  to  the  Clmirch  and  the  world.  But 
now  what  are  they?  Eotten  carcasses.  You  as  a 
father  may  lavish  tender  care ;  you  may  lavish  days 
and  nights  of  toil  upon  your  children;  you  may 
spend  and  are  spent  for  their  welfare.  You  do  the 
best  you  can  to  train  them.  You  instill  into  them 
lessons    of     truth,    righteousness    and    temperance. 


The  Sldte  and  Temperance.  187 

They  grow  up.  They  go  out.  They  see  the  open 
saloons.  They  ask  what  is  inside  of  those  blinds. 
They  go  at  first  from  curiosity.  They  see  the  shin- 
ing bottles.  They  smell  the  drink.  They  are 
tempted  to  taste.  They  learn  to  love  it,  and  in  spite 
of  all  the  care  of  home  down  they  go  to  ruin.  Many, 
many  a  family  has  been  draped  in  mourning  through 
this  process.  But  for  the  open  saloon  this  might 
not  have  occurred.  Now,  my  friends,  is  it  the  duty 
of  parents  to  bring  up  their  children  to  be  sober 
men?  Have  they  not  the  right  to  be  permitted  to 
doit?  Has  any  man  on  earth  a  right  to  interfere, 
to  make  it  difficult  or  impossible  for  them  to  do  it? 
And  wlienever  there  is  such  interference  is  there  not 
a  trespass?  Better  a  thousand  times  sweep  away  a 
man's  estate  and  leave  him  penniless  than  sweep 
away  the  character  of  his  sons  and  leave  them  des- 
pised drunkards.  Welcome  a  thousand  times  a  home 
in  yonder  infirmary  than  come  to  such  an  end. 

In  the  fourth  place,  the  State  has  a  right  to  tax 
citizens  so  as  to  raise  the  money  needful  for  the 
work  of  government.  But  it  may  not  rightfully  add 
one  cent  more.  It  is  usurpation.  The  State  has  a 
right  to  demand  a  moderate  tax  as  the  needs  of  the 
government  may  require.  No  man  has  a  right  to 
pursue  any  vocation  that  will  needlessly  increase 
the  expense  of  the  government  and  cause  higher 
taxes. 


188  A  Busy  Life. 


Now,  concerning  the  liquor  traffic  this  is  true.  I 
cannot  amplify  these  points,  I  simply  state  them, 
after  careful  investigation,  believing  that  they  are 
within  the  truth.  It  is  true,  first,  that  it  causes  an 
annual  waste  of  about  $600,000,000.  As  a  conse- 
quence there  is  that  much  less  taxable  property,  and 
of  course  the  remainder  must  pay  higher  taxes. 

Again,  it  causes  a  diminution  of  production. 
Di  inking  men  and  drunkards  produce  less  than 
sober  men;  hence  there  is  less  taxable  property,  less 
property  on  which  to  raise  taxes,  because  of  non- 
production,  and  because  of  the  waste  of  drinking. 

Not  only  this,  but  it  is  the  cause  of  at  least  three- 
fourths  of  the  pauperism.  Statistics  which  I  have 
place  it  at  eighty  or  ninety  per  cent.  And,  since  it 
is  the  cause  of  three-fourths  of  the  pauperism,  there- 
fore the  taxes  necessary  to  support  three-fourths  of 
the  paupers  must  be  added  to  the  cost  of  the 
traffic. 

It  is  also  the  cause  of  at  least  three -fourths  of  the 
crime.  Some  statistics  make  it  as  high  as  ninety- 
nine  per  cent.  I  have  made  a  moderate  estimate  of 
it.  Now,  the  expense  of  this  must  be  added  to  the 
taxation.  No  man  has  a  right  to  pursue  any  busi- 
ness which  thus  diminishes  the  taxable  property  and 
adds  to  the  taxes  which  must  be  annually  levied. 
Citizens  may  lawfully  complain  of  all  the  taxes  they 
are  compelled  to  pay  because  of  the  manufacture  and 


Tlie  Sfatc  and   Tcmpcrdncc.  189 

sale  of  intoxicating  drinks.  They  may  complain  of 
it  as  a  grievance  demanding  redress  and  protection. 

The  public  has  a  right  to  health.  No  man  has  a 
right  to  pursue  any  business  that  will  unnecessarily 
injure  the  healthfulness  of  any  community  and  pro- 
duce disease.  The  government  acts  constantly  upon 
this  principle.  No  man  would  be  permitted  to  engage 
in  any  business  in  any  community  which  would  be 
prejudicial  to  life  or  health  in  that  community. 
But  drinking  and  drunkenness  are  prejudicial  to 
the  public  health.  Now  I  desire  to  give  you  some 
evidence  on  that  point,  for  it  is  one  to  which  atten- 
tion is  not  usually  called.  This  is  from  a  statement 
recently  published,  of  a  distinguished  jurist,  an 
Associate  Justice  of  the  Superior  Court  of  Massa- 
chusetts.     This  is  not  from  a  clergyman. 

"In  considering  the  relation  of  alcohol  to  the  pub- 
lic health,  we  are  not  to  confine  ourselves  to  its 
effects  upon  its  immediate  victims,  but  to  look  at  its 
effects  upon  the  sanitary  condition  of  the  community 
and  its  tendency  to  produce  a  propagating  nidus  of 
disease.  And  here,  first,  we  notice  that  poverty,  of 
which  drink  is  the  principal  cause,  especially  in  our 
large  cities,  is  one  of  the  prime  factors  of  all  disease. 
It  is  this  poverty,  hopeless  and  degrading,  which 
compels  its  victims  to  huddle  together  in  tenement 
houses,  where'the  decencies  of  life  are  not  possible, 
and  where  the  malignant  influences  of  the  external 


190  A  Busy  Life. 


situation  are  reinforced  by  the  pestiferous  influences 
within.  When  to  all  these  is  added  the  lack  of 
clothing  for  the  changes  of  our  climate,  the  insuffi- 
cient and  unhealthy  food,  the  overwork  of  mothers, 
the  premature  work  of  children,  we  can  see  at  once 
that  in  such  homes  as  these  is  the  origin  and  nutri- 
ment of  malaria  and  fever;  and  then  it  finds  for  its 
ready  victims  the  inmates  with  systems  enfeebled 
and  corrupted  by  debauch  and  vitiated  by  heredi- 
tary alcoholism. 

In  New  Castle,  within  a  period  of  two  months  of 
the  ravages  of  cholera  it  struck  down  one  drinker 
out  of  fifty-six,  of  course  a  far  greater  proportion 
of  drunkards;  only  one  in  625  of  the  teetotalers. 
Throughout  the  country  it  always  broke  out  afresh 
after  a  festival  occasion,  and  increased  after  the 
Sabbath,  when  the  people  consumed  a  little  more 
drink  than  usual.  Dr.  Cartwright,  of  New  Orleans, 
writes,  in  1853,  to  the  Boston  Medical  Journal'. 
"The  yellow  feVer  came  down  like  a  storm  upon  this 
devoted  city  with  1,127  dram-shops  in  one  of  the  four 
parts  into  which  it  has  been  divided.  It  is  not  the 
citizens  proper,  but  the  foreigners,  with  mistaken 
notions  about  the  climate  and  country,  wdio  are  the 
chief  supporters  of  these  haunts  of  intemperance. 
About  5,000  of  them  died  before  the  epidemic  touched 
a  single  citizen  or  sober  man,  so  far  as  I  can  get  at 
the  facts." 


TJic  Siuic  and   Temperance.  191 

It  is  upon  the  last  clause  we  would  pause  a  mo- 
ment. Five  thousand  drunkards  first — and  then? 
Why,  then,  the  disease,  acquiring  virulence  by  feed- 
ing upon  such  material,  spreads  like  a  conflagration 
far  and  wide,  and  spares  not  the  noblest  and  best. 
It  is  the  cause  of  introducing  disease  of  the  most  de- 
structive character,  and  thus  spreading  its  devasta- 
tions throughout  the  community.  Novr,  is  not  the 
creation  of  such  hot-beds  of  disease  a  trespass  ?  May 
not  the  individual  claim  protection? 

Now,  my  friends,  the  conclusion  that  I  come  to 
from  an  examination  of  these  cases,  is  that  the  traffic 
does  trespass  upon  the  rights  of  the  man  seeking  to 
reform;  it  does  trespass  upon  the  rights  of  wives  of 
drunkards  and  drunken  men  and  of  their  children ; 
it  does  trespass  upon  the  rights  of  parents  endeavor- 
ing to  bring  up  their  children  in  the  nurture  and 
admonition  of  the  Lord ;  it  does  trespass  upon  the 
financial  rights  of  every  taxpayer;  it  does  trespass 
upon  the  rights  of  the  community  to  health.  The 
rights  of  the  whole  community  are  invaded  in  these 
respects.  There  is  a  trespass  here.  Those  men 
seeking  to  reform,  those  wives  and  mothers,  those 
parents,  those  taxpayers,  the  whole  people  seeking 
to  be  free  from  the  contagion  of  disease,  have  a 
right  to  go  before  the  government,  not  asking  it  as 
a  favor  merely,  but  demanding  protection.  Can 
there  be  any  question  about  this?     As   certainly   as 


192  A  Busy  Life. 


any  man  has  a  right  to  go  before  the  government 
and  demand  protection  against  any  infringement 
upon  his  rights,  so  certainly  has  he  a  right  to  de- 
mand this.  And  instead,  therefore,  my  friends,  of 
those  who  are  engaged  in  this  business  being  at 
liberty  to  do  as  they  please,  and  no  man  meddling 
with  them,  the  people  have  a  right  to  demand  of 
them  that,  as  trespassing  upon  the  rights  of  their 
neighbors,  they  shall  stop  their  iniquitous  business. 
The  question  comes,  then,  may  the  government 
protect?  That  is  not  enough.  The  government 
must  protect,  or  it  will  neglect  a  most  important 
duty.  It  is  the  duty  of  the  government  to  protect 
my  right  to  property.  It  is  the  duty  of  the  govern- 
ment to  protect  my  liberty,  and,  in  protecting  my 
life,  my  liberty  and  property,  it  does  Avell.  But, 
my  friends,  what  is  a  man's  right  to  a  piece  of 
property  compared  with  a  man's  right  to  be  sober? 
AYhat  is  a  woman's  right  to  property  compared  to 
her  right  to  have  a  sober  husband?  What  is  the 
children's  right  to  anything  as  compared  with  their 
right  to  be  free  from  the  curse  of  a  drunken  father  ? 
What  are  parents'  rights  in  other  respects  to  compare 
with  their  right  not  to  be  molested  in  bringing  up 
their  children?  What  are  all  the  other  interferences 
with  the  rights  of  property  compared  with  the 
enormous  taxation  to  which  we  are  subjected  by 
this   traffic?     My  friends,  if  it  is  right  to   protect 


TJic  Siaic  and   TctujH'Vdnce.  193 

the  lesser  rights,  is  it  not  right  to  protect  the 
greater?  Is  it  not  the  duty  of  the  government  to 
protect  ? 

But  this  suggests  the  third  question:  Is  there 
any  other  method  than  by  absolute  and  complete 
prohibition?  License  is  wrong  in  principle  and 
utterly  fails  to  protect  the  individual.  There  is  no 
protection  in  it.  There  is  some  regulation  and 
restriction  of  the  traffic  and  some  money  made, 
which  goes  a  little  way  to  meet  the  expenses  which 
the  traffic  causes,  but  as  to  its  protection  in  other 
respects  there  is  nothing  in  it.  Taxation  protects 
only  in  part.  But  prohibition  strikes  at  the  root  of 
the  evil.  It  does  protect.  But,  so  far  as  I  can 
make  out,  no  other  method  of  dealing  with  it  on  the 
part  of  the  State  protects  at  all,  except  in  the  case  of 
license  taxation. 

But  here  some  persons  raise  an  objection. 
Prohibition,  they  say,  does  not  prohibit.  Men  still 
drink  in  spite  of  prohibitory  laws.  It  is  ineffective. 
Well,  now,  to  this  I  answer,  laws  against  murder, 
theft  and  robbery  do  not  suppress  these  or  other 
crimes.  We  are  constantly  reading  in  the  daily 
papers  of  murders,  and  of  trespass  upon  the  rights 
of  property,  notwithstanding  the  laws.  They  do 
not  absolutely  abolish  the  evil,  they  only  diminish 
trespass  upon  these  rights.  Men  do  not  demand 
the  repeal  of  these  laws  on  the  ground  that  they  are 
13 


194  A  Busy  Life. 


inefficient  and  only  diminish  the  evil  instead  of 
abolishing  it.  And  so  in  respect  to  the  evil  under 
consideration.  If  the  laws  diminish  the  evil  it  is 
all  that  can  fairly  be  demanded  of  them.  It  is 
certainly  outrageous  to  demand  that  laws  prohibi- 
tory of  the  manufacture  and  sale  of  intoxicating 
drinks  shall  abolish  the  evil  when  we  do  not  expect 
laws  against  any  other  evil  to  do  anything  more 
than  to  diminish  it,  approximate  its  abolition.  Now 
the  question  comes,  "Do  these  laws  diminish  the 
evil?"  I  answer.  Yes.  The  facts  prove  this  beyond 
controversy. 

In  1874,  the  laws  of  the  State  of  Illinois  rendered 
it  possible  for  the  little  city  of  which  I  was  then  a 
resident  [Monmouth]  to  establish  absolute  prohibi- 
tion, and,  through  the  energetic  action  of  half  a 
dozen  earnest  Avomen,  it  did  it.  Every  saloon  was 
closed.  There  was  no  open  saloon  in  that  commu- 
nity. And  what  was  the  result  ?  We  were  told  that 
capital  would  leave  our  city;  we  were  told  that  busi- 
ness would  leave  us ;  that  the  people  would  not  come 
there  to  buy  or  sell ;  that  houses  would  be  hauled  off 
to  the  prairies  for  farm  dwellings;  that  grass  would 
grow  in  the  middle  of  the  streets ;  and  then  we  were 
told  in  the  same  breath,  men  not  noticing  the  con- 
tradiction, that  it  would  do  no  good,  for  there  would 
be  as  much  drinking  as  ever. 

Well,  what  was  the  result?     From  that  time  dated 


The  State  and  Temperance.  195 

the  prosperity  of  that  city.  Business  did  not  leave 
it.  It  came  to  it.  The  city  did  not  diminish.  It 
increased.  Being  at  the  head  of  a  college,  I  had 
reason  to  know  something  of  the  difficulties  of  disci- 
pline. Before  the  close  of  the  saloons  one  difficulty 
was  from  intemperance,  from  drinking  and  drunken- 
ness. But  after  the  saloons  were  closed  the  difficulty 
absolutely  ceased.  It  caused  us  scarce  a  thought 
until  I  left  the  place.  The  change  from  my  point 
of  view  was  most  marked.  It  was  said  there  was  as 
much  drinking  as  ever  privately.  We  went  to  the 
agent  at  the  depot,  through  whose  hands  every  bale 
of  goods  must  pass,  and  he  testified  that  the  dimin- 
ution of  imports  was  as  great  as  could  be  expected. 

If  any  one  has  doubts  on  this  subject,  let  him  go 
to  our  friend  Yocum,  and  hear  from  the  city  of 
Topeka,  Kan.,  a  city  of  30,000  population,  and  a  large 
proportion  of  that  class  who  are  most  naturally  dis- 
posed to  drink;  and  yet  in  that  city  not  an  open 
saloon ;  not  a  drunken  man  to  be  seen ;  not  a  sign  of 
intoxicating  drinks  anywhere;  but  all  around  marks 
of  the  greatest  prosperity. 

Now  let  me  give  you  the  testimony  of  a  disting- 
uished member  of  the  British  Parliament,  Lord 
Claude  Hamilton,  one  of  the  large  landed  proprie- 
tors of  Ireland.  Now,  what  can  be  done  in  Ireland 
can  be  done  anywhere:  "I  am  here,  as  represent- 
ing the  country,  to  assure   you  that  the  facts  stated 


196  A  Busy  Life. 


regarding  the  success  of  prohibition  there  are  per- 
fectly accurate.  There  is  a  district  in  that  coiintry 
of  sixty-one  square  miles,  inhabited  by  nearly  10.000 
people,  having  three  great  roads  communicating 
with  market  towns,  in  which  there  are  no  public 
houses,  entirely  owing  to  the  self-action  of  the  in- 
habitants. The  result  has  been  that  whereas  those 
high-roads  were  in  former  times  constant  scenes  of 
strife  and  drunkenness,  necessitating  the  presence  of 
a  very  considerable  number  of  police  to  be  located 
in  the  district,  at  present  there  is  not  a  single  police- 
man in  that  district,  the  poor-rates  are  half  what 
they  were  before,  and  all  the  police  magistrates  tes- 
tify to  the  great  absence  of  crime.'-  This  is  in  Ire- 
land, in  county  Tyrone.  Prohibition  did  diminish 
crime  and  pauperism  and  their  evil  effects. 

Now,  another  example.  It  is  that  of  a  town  in 
New  Jersey,  called  Vineland.  Concerning  this 
town,  Pitman,  in  his   "Alcohol  and  the  State,"  says: 

"The  settlement,  from  its  commencement  in  1691, 
was  under  the  voluntary  regime  of  prohibition,  al- 
though the  law  empowering  the  people  to  vote  on  the 
question  of  license  was  not  passed  till  1863.  The 
vote  has  always  been  against  license  by  such  over- 
whelming majorities  as  to  amount  to  practical  unanim- 
ity. This^  city  of  10,000  inhabitants,  manufactur- 
ers, traders,  fruit-growers  and  farmers,  spent  in  1S73 
$50  for  police,  and  for  the  support  of  the  poor  only 


Tlie  State  and  Temperance.  11)7 

$400.  It  would  seem  from  the  report  of  Mr.  Curtis, 
the  constable  and  overseer  of  the  poor  for  1874,  that 
tliere  is  a  slight  increase  in  police  expenses,  for  he 
says:  '  The  police  expenses  of  Vineland  amount  to 
$75  a  year,  the  sum  paid  to  me.'  But  a  community 
which  has  practically  no  debt,  and  taxes  only  1  per 
cent,  on  valuation  [Wooster  2  per  cent.]  can  stand 
this  increase  well,  especially  when  the  constable  also 
reports:  'Though  w^e  have  a  population  of  10,000 
people,  for  the  period  of  six  mouths  no  settler  or  citi- 
zen of  Yineland  has  received  relief  at  my  hands  as 
overseer  of  the  poor.  Within  seventy  days  there 
has  been  only  one  case,  among  what  we  call  the  float- 
ing population,  at  the  expense  of  §4.  During  the 
entire  year  there  has  been  only  one  indictment,  and 
that  a  trifling  case  of  battery  among  our  colored 
population.'"     A  poor  place  for  criminal  lawyers! 

Then  the  author  continues:  "  This  is  wdiat  prohi- 
bition does,  be  it  observed,  not  for  a  picked  band  of 
religious  emigrants,  or  a  community  of  scholars,  but 
for  a  miscellaneous  company  of  laborers  from  all 
parts  of  this  country,  and  from  Germany,  France, 
England,  Ireland  and  Scotland."  Therefore  it  pro- 
hibits effectually  in  Yineland. 

Now,  for  the  very  much  talked  of  State  of  Maine, 
a  State  that  has  tried  this  as  no  other  State  has  tried 
it.  Here  is  the  testimony  of  one  of  her  Governors, 
who  says  that: 


198  A  Busy  Life. 


"The  declaration  made  by  many  persons  that  the 
Maine  Law  is  inoperative,  and  that  liquors  are  sold 
freely  and  in  large  quantities  in  this  State,  is  not 
true.  The  liquor  traffic  has  been  greatly  repressed 
and  diminished  here  and  throughout  the  State,  and 
in  many  places  has  been  entirely  swept  away.  The 
law  is  as  well  executed  generally  in  this  State  as 
other  criminal  laws  are." 

Then  we  have  the  statement  of  another  Governor, 
made  in  1876: 

"  Maine  has  a  fixed  conclusion  on  this  subject.  It 
is  that  the  sale  of  intoxicating  liquors  is  an  evil  of 
such  magnitude  that  the  well-being  of  the  State  de- 
mands, and  the  conditions  of  the  social  compact  war- 
rant, its  suppression." 

My  friends,  prohibitory  laws  may  be  enforced  as 
well  as  other  criminal  laws,  and  they  do  protect  as 
well  as  other  laws  for  the  preservation  of  the  rights 
of  the  individual. 

There  is  one  other  objection.  They  say,  "  Use 
moral  suasion.  You  cannot  make  men  virtuous  by 
law;  you  must  use  moral  suasion."  No  man  thinks 
of  discarding  the  use  of  moral  suasion,  and  all  the 
means  that  can  be  employed  by  the  Church  of  the 
living  God  to  persuade  men  to  be  temperate  and  quit 
drinking.  No  man  thinks  of  that.  But,  my  friends, 
we  do  not  rely  exclusively  on  moral  suasion  in  the 
case  of  murder,  theft  and  robbery.      There  are  men 


The  Siate  and  Temperance.  199 

who,  notwithstanding  all  you  can  say,  will  murder, 
and  we  want  law  to  interfere  for  their  punishment, 
for  the  punishment  of  individuals  who  cannot  be 
reached  by  moral  suasion.  True,  you  cannot  make 
men  virtuous  by  law,  but  you  can  do  something  to 
compel  them  to  respect  the  rights  of  their  fellow- 
men.  If  they  will  not  love  virtue,  they  may  be  made 
to  fear  the  punishment  of  crime.  The  duty  of  gov- 
ernment is  to  protect  the  welfare  of  the  greatest  num- 
ber. Time  will  not  permit  me  to  go  into  detail  on 
this  point,  but  you  can  see  at  a  glance  that  prohibi- 
tion, enforced  as  it  is  in  Topeka,  enforced  as  it  is  in 
the  little  city  which  I  left  to  come  to  Wooster,  en- 
forced as  it  is  in  Vineland,  enforced  as  it  is  in  Maine, 
enforced  as  it  is  even  in  county  Tyrone,  Ireland,  is 
a  wonderful  means  of  promoting  the  general  wel- 
fare.    Of  this  there  can  be  no  question. 

I  might  ask  your  attention  to  certain  minor  duties 
of  the  State  in  regard  to  this  subject. 

First,  as  to  the  drunkard.  We  have  got  into  the 
habit  of  treating  him  as  the  poor,  unfortunate  victim 
of  an  evil  appetite,  and  we  sympathize  with  him  and 
coddle  him,  and  make  him  believe  that  he  is  a 
much-wronged  individual.  Now,  while  I  believe 
that  the  traffic  itself  is  wrong  and  ought  to  be  dealt 
with  as  a  trespass  upon  the  rights  of  men,  are  we 
to  look  upon  the  individual  who  drinks  and  becomes 
a  drunkard,  and  thus  trespasses   upon  the  rights  of 


200  A  Busy  Life. 


his  wife  and  children,  as  innocent?  No,  my  friends; 
a  little  law  enforced  against  him  might  be  effective 
in  helping  him  to  stand  in  his  integrity. 

In  the  second  place,  the  officers  of  the  Govern- 
ment should  be  required  to  abstain.  I  say  they 
should  be  required  to  abstain.  Shall  the  officers  of 
this  great  nation  be  drinking  men  and  drunkards? 
"  It  is  not  for  kings,  O  Lemuel,  it  is  not  for  kings 
to  drink  wine,  nor  for  princes  strong  drink."  The 
habit  of  using  intoxicating  drinks  should  be  an  abso- 
lute disqualification  for  holding  any  office,  from  the 
lowest  to  the  highest.  And  instead  of  the  President's 
being  at  liberty  to  load  his  tables  with  wines,  it 
should  be  an  impeachable  offense. 

In  the  third  place,  the  Government  should  pay  no 
liquor  bills.  At  least,  if  our  officers  and  public 
servants  wish  to  drink,  and  we  choose  to  allow  them, 
let  them  pay  for  it.  It  is  a  public  disgrace  that  the 
Congress  of  the  United  States  should  be  called  upon 
to  pass  appropriations  for  the  liquor  bills  of  men 
appointed  to  do  honor  to  the  memory  of  the 
lamented  Garfield.  It  is  enough  to  make  an  Amer- 
ic  in  citizen  blush  to  think  of  it.  A  few  years  ago  I 
was  a  member  of  a  committee  appointed  to  visit  the 
Naval  Academy  at  Annapolis.  We  were  accom- 
modated in  a  government  building  and  supplied  with 
rations  by  the  Government.  When  I  entered  that 
house  and  was  introduced  to  one  of   my   fellow   vis- 


The  Siaie  and  Tempcrcmce.  201 

itors,  his  first  statement  was  that  in  a  certain  pLace 
I  shouhi  find  free  access  to  all  kinds  of  liquors. 
Morning,  noon  and  night  there  were  liquors  on  the 
table,  furnished  by  the  Government  of  the  United 
States,  and  paid  for  out  of  the  revenues  of  the  Gov- 
ernment, and  the  people  were  taxed  to  pay  for  the 
liquor  used  by  eleven  men  out  of  the  twelve  w^ho 
made  up  that  committee.  I  say  that  it  is  time  that 
Government  liquor  bills  should  be  stopped. 

Now,  what  is  our  duty  as  men  and  women?  In 
the  first  place,  it  is  our  duty  to  speak  out,  stand  up 
and  work  for  temperance.  Let  us  keep  men  familiar 
with  the  evils  of  intemperance.  Let  us  keep  them 
familiar  with  the  dangers  of  intemperance,  the  rights 
of  the  people,  and  tlie  duty  of  the  Government. 

Li  the  second  place  it  is  our  duty  to  cast  our  votes 
in  such  a  manner  as  will  tell  most  powerfully  in 
favor  of  protection.  I  do  not  say  that  it  is  our  duty 
to  enter  into  this  organization  or  that.  This  is  a 
question  that  those  who  are  opposed  to  the  traffic 
must  settle  among  themselves;  and  my  counsel  to 
them  would  be,  "Brethren,  see  that  ye  fall  not  out 
by  the  way."  The  curse  of  the  cause  in  many  lo- 
calities is  that  temperance  men  are  divided,  and 
their  votes  have  been  comparatively  powerless. 
Whatever  may  be  the  policy  adopted,  it  should  be 
one  upon  which  all  can  unite.  Those  who  believe 
that  the  rights  of  the  people  demand  protection 
should  be  united  in  their  vote. 


202  A  Busy  Life. 


In  the  next  place,  it  is  our  duty  to  do  all  that  we 
can  to  enforce  existing  laws.  A  distinguished  jurist 
of  this  city  has  said  that  with  $1,000  he  could  close 
every  saloon  in  the  place.  Men  say  the  laws  cannot 
be  enforced.  I  know  they  can  be,  if  the  officers  of 
the  government  and  the  citizens  of  the  community 
say  they  shall  be  enforced.  I  have  heard  that  thing 
said  before,  but  I  have  seen  it  proven  false.  It  is 
only  for  the  people  to  do  their  duty,  and  see  to  it 
that  the  officers  do  their  duty,  and  the  work  shall  be 
done.  And  my  word  for  it,  friends,  this  is  the 
special  duty  of  Christian  men.  AVho  shall  secure 
those  in  their  rights,  against  whom  the  trespass  has 
been  committed,  and  is  being  committed,  if  not  God's 
people?  Shall  we,  servants  of  Christ,  under  obligr- 
tions  to  stand  up  and  speak  out  for  right  everywhere, 
under  obligation  everywhere  to  relieve  the  distressed, 
shall  we  keep  silence  and  leave  these  men  of  the 
world  to  speak  out?  No,  my  friends,  it  is  for  us  to 
speak  out  iii  clear,  unequivocal,  unmistakable  tone.-. 
It  is  for  us  to  lead  the  van,  calling  upon  all  good 
men  and  true  to  come  to  our  help  against  the  migh'y. 

For  the  sake  of  the  drunkards  seeking  to  reform; 
for  the  sake  of  the  wives  and  children  crushed  under 
the  curse  of  a  drunken  husband  and  father;  for  the 
sake  of  the  parents  lying  down  with  aching  heads 
and  rising  with  hearts  well-nigh  broken,  because  of 
sons  hastening  down  to  drunkards'  graves;  for  the 


The  State  and  Temperance.  203 

sake  of  the  young  men  of  our  country,  so  many  of 
whom  are  being  dragged  down  into  the  vortex  of 
perdition;  for  the  sake  of  the  nation  we  love  so  well, 
and  for  which,  in  the  past,  many  have  done  so  much ; 
and  for  the  sake  of  Him,  the  habitation  of  whose 
throne  is  judgment  and  justice;  for  the  sake  of  Him 
who  has  loved  us  and  given  Himself  for  us,  let  us  do 
all  that  we  can,  that  Christ's  law  of  righteousness 
may  be  established  in  this  land,  the  righteousness 
that  exalteth  a  nation;  and  that  the  sin  which  is  a 
reproach  to  any  people  may  be  wiped  oat. 


TO  HIS  CHILDEEN. 
I. 

My  Dear  Son: — Twenty-one  years  ago  to-day  you 
were  born  into  this  world.  It  was  a  day  of  great 
gladness  to  your  mother  and  me.  During  all  the 
long  years  that  have  elapsed,  you  have  been  the 
object  of  our  fondest  love,  and  most  anxious  care. 
Your  shortcomings  have  caused  us  the  most  pro- 
found grief;  your  success  and  Christian  character 
and  conduct,  the  deepest  gratitude  and  joy.  To-day 
you  cease  to  be  a  boy,  and  become  a  man.  Not 
only  really  but  legally.  Deeply  interested  as  I  am 
in  you,  I  felt  that  I  could  not  let  the  day  pass 
without  marking  it  by  some  special  communication. 
Had  I  money  to  give,  gladly  would  I  endow  you 
with  wealth.  But  "silver  and  gold  have  I  none,  yet 
such  as  I  have"  I  freely  give. 

You  are  a  professed  Christian,  and  I  hope  a  real 
one.  It  would  hurt  me  more  than  I  can  tell,  to 
think  you  were  not.      Now, 

1.  Keep  close  to  Jesus;  trust  him;  follow  him; 
obey  him;  come  what  may,  be  loyal  to  him. 

2.  Never  omit  prayer,  morning  and  evening,  on 
any  account.      Be  afraid  of  no  one.      You  come  of  a 

(204) 


To  His  Children.  205 

praying  family,  on  both  sides,  for  generations. 
Your  heritage  is  many  prayers.  When  you  have  a 
home,  keep  up  the  honored  customs  of  family 
worship.  Let  no  company  or  crowd  of  business 
prevent  it.  Remember  the  Sabbath  day  to  keep  it 
holy.  Go  to  church  regularly;  wet  or  dry,  cold  or 
hot,  be  in  your  place.  Make  the  very  most  of  the 
services.  At  home,  give  the  day  to  the  Bible  and 
religious  reading,  such  as  will  make  you  better. 
Put  out  of  the  way  everything  secular. 

3.  Aim  to  be  an  active,  useful  Christian.  Do  your 
part  in  the  prayer-meeting,  Sabbath-school,  and  the 
business  of  the  church.      Never  let  it  be  said  that 

is  of  no  account.      Be  sure  that   you   always 

count  one. 

4.  Always,  everywhere,  at  all  times,  be  on  the 
side  of  truth  and  righteousness.  Never  permit 
yourself  to  be  in  an  equivocal  position.  Never 
permit  yourself  to  be  on  the  wrong  side  of  any 
question. 

5.  Keep  clear  of  all  use  of  intoxicating  drinks. 
Never  taste  them,  not  even  wine  or  beer.  Keep 
clear  of  all  games  of  chance.  Have  nothing  to  do, 
that  you  can  possibly  help,  with  men  that  drink  or 
gamble.  All  companionship  with  them  will  corrupt 
you  and  damage  your  reputation. 

6.  You  liave  chosen  your  profession;  stick  to  it, 
determined  to  fight  it  out  on  that  line.      Keep  yonr 


206  A  Biisij  Life. 


eye  on  the  top;  if  you  are  a  diligent  student  and 
improve  your  opportunities,  you  will  in  time  plant 
your  feet  there.  This  is  the  way  to  win,  but 
remember  you  must  know  before  you  can  do;  there- 
fore, study,  study,  study. 

7.  Manage  your  finances  wisely.  Keep  out  of 
debt.  Pay  as  you  go.  Let  no  man  tempt  you  to 
run  into  debt,  then  year  by  year  be  hand-cuffed  and 
shackled.      But  I  cannot  add   more.     I  might  write 

a  volume,  but  why  ?    We  are  well  and  happy.     

came  last  night  with  her  boy.  We  have  a  merry 
time.  Baby  voices  are  heard  constantly.  The 
children  are  wonderfully  pleased.  Come  when  you 
can.  You  are  always  welcome  to  your  father's 
house.  The  Lord  bless  thee  and  keep  thee. 
Your  affectionate  father, 

David  A.  Wallace. 
II. 

My  Deak  Son. — Although  I  have  not  heard  from 
you  since  I  last  wrote,  I  feel  like  writing  to  you 
again  this  morning.  I  am  very  busy;  still  I  feel 
that  I  must  take  time  to  write  to  you.  Your  welfare  is 
very  dear  to  me.  I  exceedingly  rejoice  in  it.  Mis- 
fortune to  you  I  feel  as  keenly  as  to  myself.  I  want 
to  say  something  to  you  about  your  religious  inter- 
ests to-day.  You  have  made  a  profession  of  faith 
in  Christ.     I  trust  your  profession  was  genuine,  and 


To  His  Children.  207 

that  you  are  a  child  of  God.  Be  faithful  in  reading 
the  Bible,  and  in  private  prayer.  Let  your  room  be 
a  Bethel.  Wherever  you  are,  select  a  church. 
Make  it  for  the  time  your  own.  Attend  its  prayer- 
meetings.  Help  in  its  Sabbath-school.  Go  to  all 
its  public  Sabbath  services.  A  poor  church  and 
preacher  is  better  than  none.  You  will  get  good  by 
going,  and  you  will  suffer  loss  by  staying  at  home. 
I  very  much  desire  that  you  remain  a  member  of 
the  United  Presbyterian  Church.  My  first  reason 
is,  that  I  believe  before  God  it  to  be  more  nearly 
right  than  any  other ;  and  it  will  be  very  gratifying 
to  both  mother  and  me.  Fix  a  certain  percentage 
of  your  income  and  pay  it  out  for  the  Lord's  cause. 
Be  faithful  to  your  convictions  of  truth  and  duty. 
Stand  up  for  your  principles.  A  reputation  as  a 
man  of  principle  is  of  incalculable  value  in  this 
world.  Always  keep  a  clear  conscience.  There  is 
more  happiness  in  that  than  you  can  tell.  "  Be 
faithful  unto  death,  and  I  will  give  thee  a  crown  of 
life,"  Yours  affectionately, 

David  A.  AYallace. 

III. 

My  Dear  Son. — You  are  now  in  a  fair  way  to  get 
along.  I  trust  the  Lord  will  bless  you  and  prosper 
you.  I  do  not  want  to  annoy  you  by  a  lecture ;  but 
I  will  put  down  a  few  things  which  you  will  notice : 


208  A  Busy  Life. 


1.  Never,  at  any  time,  do  anything  your  con- 
science condemns.  Keep  a  clear  conscience.  It  will 
never  pay  to  defile  it. 

2.  Be  faithful  to  your  God  and  Saviour.  Come 
what  may,  neglect  no  religious  duty.  Always  be  on 
the  Lord's  side. 

3.  Study  economy,  yet  be  generous  in  giving. 

4.  Be  faithful  to  the  interests  of  your  employers. 
Never  neglect  or  slight  any  work  committed  to  you. 
When  men  trust  you,  be  sure  and  prove  worthy  of 
the  trust. 

5.  Learn  all  you  can.  Study  to  do  your  best  to 
get  on. 

Now,  my  dear  boy,  think  on  these  things.  I  will 
trouble  you  no  more  with  admonitions.  You  have 
been  told  enough.  Now,  my  heart's  desire  and 
prayer  to  God  is,  that  you  may  develop  into  an 
intelligent,  able,  successful  Christian.  You  cannot 
tell  how  near  you  are  to  our  hearts.  Any  mishap 
befalling  you  would  break  them.  Come  and  see  us 
when  you  can,  but  business  first. 
Your  father, 

David  A.  Wallace. 


TO    A    COLLEGE    STUDENT.      * 

My  Dear  Friend: — Understanding  that  you  are 
about  to  leave  home  for  college,  I  have  decided  to 
write  you  this  letter,  for  the  purpose  of  making  a 
few  suggestions  which  you  may  find  valuable.  The 
world  which  you  are  about  to  enter,  is  in  many 
respects  different  from  that  in  which  you  have 
moved.  College  will  be  to  you  a  blessing  or  a  curse. 
You  may  make  it  the  one  or  the  other.  Earnestly 
desiring  your  welfare  I  drop  you  these  lines. 

The  aim  of  the  college  is  the  physical,  mental  and 
moral  improvement  of  the  student.  Its  course  of 
study,  means  and  methods  are  all  arranged  with  the 
view  of  securing  these  ends.  Just  in  proportion  as 
you  become  a  healthier,  stronger,  more  intelligent, 
sharper,  wiser,  better  man  will  you  attain  the  ends 
of  the  college.  The  course  of  study  is  arranged 
with  the  view  of  securing  mental  and  moral  culture. 
Pursue  it  carefully,  make  thorough  work  of  it,  mas- 
ter it.  Do  not  make  study  secondary  and  some- 
thing else  primary.  Do  not  study  for  a  degree 
merely,  nor  for  the  reputation  of  scholarship,  but 
for  excellence.  All  the  regulations  of  the  college 
have  been  arranged  with  the  view  of  securing  its 
ends  most  effectually  in  the  improvement  of  the 
14  (209) 


210  A  Busy  Life. 


student.  They  liave  been  adopted,  only  after  the 
most  careful  consideration.  They  are  commonly 
the  result  of  a  very  large  experience.  Observe  them 
carefully.  Do  not  despise  them.  You  cannot  dis- 
regard them  without  hurt.  Students  suffer  great 
loss  when  they  trample  college  rules  under  foot. 
Remember  also  that  physical  excellence  and  moral 
excellence  are  ends  as  valuable  to  you  as  mental 
excellence.  Be  careful  not  to  prosecute  your  studies 
so  as  to  ruin  your  health ;  be  careful  not  to  neglect 
moral  and  spiritual  culture.  You  will  have  made 
poor  use  of  the  opportunities  of  the  college  if  you 
graduate  wdth  a  body  made  worthless  by  disease  or 
with  a  moral  character  w^recked  by  vice.  Aim  at  all 
excellence,  and  work  for  it  as  wisely  and  earnestly 
as  you  can. 

In  your  intercourse  with  the  professors,  treat  them 
as  gentlemen.  Act  yourself  as  a  gentleman.  There 
is  nothing  much  more  contemptible  in  a  student 
than  insolence  to  a  professor  or  instructor.  Submit 
implicitly  to  their  authority.  Never  resist  it.  Never 
conspire  with  other  students  to  overthrow  it.  It  is 
wrong.  In  the  end,  whatever  success  may  attend 
your  plans  for  a  time,  you  will  be  defeated,  and 
suffer  more  than  you  at  the  time  may  think  proba- 
ble. When  you  cannot  be  an  obedient,  orderly 
student,  leave.  You  are  not  under  obligations  to 
remain    a  day  in    the    college;    but  you  are   under 


To  a  College  Studeni.  211 


obligations  to  be  studious,  orderly,  gentlemanly 
while  you  do  remain.  Treat  the  professors  as  your 
friends.  If  you  need  advice,  go  to  one  of  them.  If 
you  are  in  trouble,  select  a  professor,  tell  him  all 
about  it,  and  he  will  be  able  and  willing  t«)help  you 
much. 

Be  courteous  and  gentlemanly  in  all  your  inter- 
course with  your  fellow  students.  Be  more  ready 
to  give  than  ask  a  favor.  Avoid  tale-bearing.  Never 
circulate  an  evil  report.  AVhen  asked  to  join  in 
anything  you  believe  to  be  wrong,  refuse  promptly 
and  decidedly.  Let  no  sophistry  entice  you  to  do 
wrong.  Be  swift  to  hear,  but  slow  to  speak.  Be 
courfigeous  in  standing  up  for  your  own  convictions. 
Beware  of  all  entanglements  of  every  kind  that 
might  interfere  with  your  standing  up  for  the  truth 
and  the  right.  Don't  permit  any  son  of  mischief  to 
wheedle  you  into  saying  or  doing  anything  wrong  or 
ridiculous.  If  you  do  permit  yourself  to  be  fooled, 
keep  it  to  yourself.  Beware  of  proclaiming  your 
own  stupidity  to  the  public.  Let  conscience  and 
good  common  sense  be  your  guide,  and  you  will  not 
o;o  far  wrou"^. 

Remember  that  your  money  is  given  you  by  your 
father  to  meet  your  necessary  expenses.  You  have 
no  right  to  waste  it.  Send  him  a  complete  and 
exact  account  of  your  expenses  every  month. 
It     is     his     right.        If     you      make      a      foolish 


212  A  Busy  Life. 


expenditure,  tell  him  all  about  it.  He 
knows  a  boy's  wants  and  dangers,  and  will  be 
ready  to  overlook  the  blunder.  Cover  up  nothing 
from  him.  No  matter  what  happens,  let  him  know 
everything.  It  will  give  him  unspeakable  pleasure 
to  knoAV  that  you  trust  him  and  tell  him  all.  In 
general,  remember  that  you  will  never  have  any 
better  friends  than  your  father  and  mother.  Honor 
them,  trust  them,  do  all  you  can  to  make  them 
happy;  they  will  do  more  for  you  than  any  other 
friends  you  will  ever  find. 

I  need  not  tell  you  to  attend  your  own  church 
regularly.  Be  a  consistent  Christian,  an  earnest 
Christian,  an  active  Christian.  Take  your  place  in 
the  Sabbath-school  at  once.  If  you  are  not  needed 
as  a  teacher,  enter  the  Bible  class,  and  make  all  you 
can  out  of  it.  You  will  find  many  earnest  Christian 
men  at  college.  Become  intimate  with  them.  You 
may  get  much  good  from  them.  In  all  respects, 
study  to  grow  in  grace,  and  in  the  knowledge  of 
Christ. 

But  my  sheet  is  full  and  I  must  close.  May  the 
Lord  bless  you  and  make  you  a  blessing. 

Yours  affectionately,  D.  A.  W. 


TO  A  THEOLOGICAL  STUDENT. 
L 

Dear  Friend: — The  time  is  drawing  near  when 
you  will  enter  formally  on  the  study  of  theology,  as 
preparatory  for  the  office  and  work  of  a  minister  of 
the  gospel.  This  is  a  very  important  era  in  your 
life.  It  is  hardly  possible  for  you  to  pass  through 
it  without  more  than  ordinary  though tfulness.  My 
object  is  to  suggest  to  you  a  few  things  worthy  of 
your  attention  just  now^: 

Be  sure  you  are  a  true  believer  in  the  Lord  Jesus 
Christ.  Without  this  assurance  you  will  have  but 
little  enjoyment  in  your  work  either  as  a  student  or 
a  minister.  But  fully  persuaded  that  you  have  been 
born  again;  that  you  are  in  Christ;  that  you  are  a 
saint  of  the  Most  High;  that  you  have  been  called 
and  justified;  that  you  are  a  child  of  God  and  an 
heir  of  heaven,  you  will  find  the  work  of  preparation 
full  of  pleasure.  And  when  you  entei*  on  the  active 
duties  of  the  ministry,  it  will  be  with  unspeakable 
satisfaction.  Settle  this  question  once  for  all.  Take 
your  place  as  a  son  in  the  family  of  God,  beside  your 
elder  brother,  and  then  press  forward  towards  the 
most  complete  preparation  and  the  highest  service. 
(213) 


214  A  Busy  Life. 


In  settling  this  question,  you  Avill  find  Erskine's 
"sermons  on  "  Faith  and  Assurance "  and  Bonar's 
"  God's  Way  of  Peace  "  very  valuable. 

Be  sure  that  you  have  been  called  of  God  to  serve 
him  in  the  gospel  of  his  Son.  You  know  that  it  is 
the  prerogative  of  the  Lord  Jesus  to  call  into  his 
service  whom  he  will.  You  may  be  a  Christian  and 
yet  never  have  been  called  to  the  ministry.  With- 
out evidence  of  such  a  call,  you  can  never  have  any 
assurance  of  God's  presence  with  you  or  blessing 
upon  you.  Assured  that  you  have  been  separated 
unto  the  gospel  of  God,  you  can  confidently  claim 
the  promises  made  to  his  servants.  Resting  on 
these  you  will  go  forward  confident  of  his  presence 
with  you  wherever  he  may  send  you,  and  confident 
too  that  his  own  word  preached  by  you  will  not  return 
unto  him  void.  Settle  this  question  also,  so  completely 
that  it  will  need  be  raised  no  more.  If  you  do  not 
fully  understand  the  subject  talk  it  over  with  your 
pastor,  and  with  your  professor  of  theology  after  you 
reach  the  seminary.  Make  thorough  work  of  it. 
Undecided  as  to  your  call  to  the  ministry,  you  will 
have  but  little  comfort  in  it. 

The  great  work  of  the  theological  student  is  to 
make  himself  fully  acquainted  with  the  mind  of  God 
as  expressed  in  the  Holy  Scriptures.  To  this  end 
you  must  study  the  Bible  with  special  care.  Master 
the  Greek  and  Hebrew  originals.      Whatever  effort 


To  a  Theological  Sfinlmf.  215 


it  may  cost  you  to  read  your  Hebrew  Bible  and 
Greek  Testament  with  ease  put  it  forth.  Let  this  be 
your  chief  work  until  completed.  Aim  by  careful 
and  patient  study  fully  to  master  the  written  word; 
seek  the  presence  and  gracious  influences  of  God's 
spirit  while  you  study.  Drawing  your  theology  di- 
rectly from  the  Bible  it  Avill  have  a  freshness,  clear- 
ness, and  fulness,  otherwise  unattainable.  However 
carefully  you  study  systems  and  treatises,  let  the 
word  of  God  hfive  your  chief  attention. 

As  yet  you  have  done  but  little  at  investigation. 
Your  principles  have  been  adopted  for  the  most  part 
with  but  little  study.  Aiming  to  become  a  teacher 
of  others,  to  answer  inquiries  that  may  be  put  to  you, 
and  solve  difhculties  that  will  be  pressed  on  your 
attention,  you  must  now,  while  a  student  of  theology, 
subject  your  principles  to  the  most  rigid  scrutiny. 
Take  up  each  subject  separately,  examine  it  carefully 
and  patiently.  Consider  the  evidences  on  which  each 
principle  rests,  and  the  objections  that  may  be  made 
to  it;  the  evidence  on  which  the  opposite  principle 
rests  and  its  difficulties.  Examine  the  subject  as  a 
whole,  and  in  all  its  parts.  Do  not  rest  satisfied 
until  you  have  explored  every  inch  of  the  ground.  I 
have  found  the  following  plan  of  study  very  satisfac- 
tory: Take  a  particular  doctrine,  "Justification" 
for  example.  First  collect  and  write  down  all  the 
Scriptures   that  bear  upon   it.     Examine  each   text 


216  A  Busy  Life. 


and  ascertain  its  exact  meaning.  Then  draw  out 
from  all  these  a  statement  of  the  doctrine  as  you  have 
found  it,  as  logically  as  you  can.  Next  examine  the 
declarations  of  the  Confession  and  Testimony  on  the 
sabject  and  compare  them  with  your  own  conclu- 
sions. Then  select  the  best  treatise  you  can  find, 
defending  each  of  the  great  positions  taken  on  the 
subject.  Read  these"  works  with  the  greatest  care. 
After  you  have  mastered  them,  then  look  up  the  his- 
tory of  the  doctrine.  At  every  step  you  will  become 
more  familiar  with  the  subject,  and  finally  you  may 
expect  to  be  fully  persuaded  as  to  the  truth.  Such 
an  investigation  will  so  root,  ground,  settle  and  estab- 
lish you,  that  you  will  not  be  shaken  and  tossed  by 
every  wind  of  doctrine.  It  will  give  you  confidence, 
decision,  earnestness.  I  know  of  but  few  more  piti- 
able sights  than  a  professed  minister  of  the  gospel, 
who  has  never  investigated  the  principles  which  he 
teaches,  afraid  to  aflirm  anything,  trembling  when 
the  gainsayer  opens  his  lips.  But,  how  grand  the 
man  who  knows  whereof  he  speaks;  who,  confident 
in  the  positions  which  he  has  taken,  is  prepared  to 
defend  them  successfully,  assail  them  who  may.  At 
every  step  in  such  investigations  you  will  find  your 
professors  invaluable  helps.  They  have  gone  over 
the  ground  before  you  and  can  give  you  the  most 
valuable  aid.  Don't  despise  it.  You  will  find  this 
hard   work   indeed,   but   exceedingly    profitable.      I 


To  a  Theological  Student.  217 


have  no  fears  of  this  thorough  research  making  you 
dissatisfied  with  the  principles  of  our  churcli ;  it  will 
establish  you  rather.  But  your  time  must  not-all  be 
spent  in  study.  You  must  give  special  attention  to 
the  state  of  your  own  heart,  and  hence  you  must 
spend  much  time  in  reading,  prayer  and  meditation, 
with  special  reference  to  your  spiritual  nourishment. 
You  must  remember,  too,  that  you  will  learn  best 
how  to  do  the  Lord's  work  by  doing  it.  Hence  in 
the  Sabbath-school,  the  prayer-meeting,  and  in  more 
public  places,  as  opportunity  offers,  speak  out  for 
Christ,  and  do  the  best  work  in  his  service  you  can. 
Go  among  the  sick  and  troubled,  and  learn  the  work 
of  a  son  of  consolation.  Go  among  men  and  women, 
living  in  sin,  and  learn  how  to  win  such  to  Christ. 
Thus  exercising  your  gifts  you  will  fast  become  a 
workman  that  needeth  not  to  be  ashamed. 

But  I  must  stop.  Think  on  the  things  I  have 
written.  Go  to  work  determined  to  succeed.  My 
heart's  desire  and  prayer  to  God  is  that  he  may  be 
with  you  and  bless  you,  and  that  you  may  be  made 
a  blessing  to  the  church  and  the  world. 

Your  friend,  D.  A.  W. 

II. 

Dear  Friend: — Yours  of  the  2J:th  ult.,  asking  me 
to  "tell  what  constitutes  a  call  to  the  gospel  minis- 
try, or  what  are  the  evidences  of  it,''  has  been 
received.     I  cheerfully  comply  with  your   request. 


218  A  Busy  Life. 


There  is  an  external  and  an  internal  call  to  the 
ministry.  The  former  is  given  by  the  church.  It 
does  not  give  fitness  for  the  work.  The  church 
examines  those  who  profess  to  have  been  called  of 
God,  and  in  ordination,  orders  and  ackn(Avledges 
them  as  duly  authorized  to  do  the  work  of  the 
ministry.  The  external  call  proceeds  upon  and  pre- 
supposes tlie^  internal,  which  is  of  God.  To  this  I 
ask  sj)ecial  attention: 

I.  The  Lord  calls  into  the  ministry  only  the  godly. 
He  selects  those  whom  he  would  have  serve  him  in 
the  gospel  from  among  the  converted,  the  believing 
loving  and  obedient.  He  does  not  send  the  uncon- 
verted, the  unbelieving  and  the  disobedient.  Those 
whom  he  calls  to  his  service  have  strong  faith  in  the 
Lord  Jesus  Christ  as  a  personal  Saviour.  The  love 
of  Christ  constrains  them  to  do  what  they  can  for 
the  promotion  of  his  cause ;  the  love  of  souls  impels 
them  to  do  what  they  can  to  win  sinners  from  sin 
and  hell  back  to  Christ,  to  holiness,  to  heaven.  But 
all  the  godly  are  not  called  to  the  ministry,  not  even 
all  in  whom  these  graces  of  the  Spirit  may  be  in 
vigorous  and  lively  exercise.  There  is  a  special 
call. 

II.  The  elements  of  this  call  are,  I  think,  as  fol- 
lows: 

1.  A  desire  to  be  engaged  in  the  work  of  the  min- 
istry,   a  liking    for  it.     Not  a    liking    for    public 


To  a   T/i('oh)(/ir(il  Sfiulotf.  219 

speaking  merely,  nor  a  liking  for  the  consideration 
that  attaches  to  the  ministerial  office ;  nor  for  the 
positions  and  emoluments  that  may  be  won  in  its 
exercise,  nor  for  any  of  its  accessories  merely,  but 
for  the  work  itself.  This  desire  should  be  a  con- 
straining desire,  such  as  will  move  one  towards  it; 
a  considerate  desire  that  remains  after  counting  the 
cost  fully;  a  disinterested  desire  for  the  service  and 
not  for  the  honors  and  rewards  that  attend  it  in  this 
world ;  an  earnest  desire,  and  not  a  mere  feeble,  indefi- 
nite liking ;  an  abiding  desire,  and  not  a  desire  that 
will  pass  away  like  the  morning  dew.  Such  a 
desire  exists  in  no  heart  in  which  it  has  not  been 
wrought  by  the  Holy  Spirit.  It  is  not  of  man,  but 
of  God.  When  a  young  man  finds  such  a  desire 
rising  in  his  heart,  remaining  and  strengthening,  he 
has,  I  think,  evidence  that  God  is  calling  him  to  this 
service. 

2.  But  when  the  Lord  calls  he  also  qualifies,  and 
hence  I  believe  that  fitness  for  the  ministry  is  a 
second  element  in  a  call.  Paul,  in  his  first  Epistle 
to  Timothy,  3:  2-7,  gives  the  necessary  qualifica- 
tions at  length.  Until  a  man  finds  himself  to  be  in 
some  good  degree  in  possession  of  these  attainments, 
his  call  is  not  complete.  He  is  not  yet  authorized 
to  apply  for  admission  to  the  ministerial  office.  The 
church  is  not  yet  warranted  in  recognizing  him  as 
called  of  God,  and  in  ordaining  him  by  the  laying 
on  the  hands  of  the  presbytery. 


220  A   Busy   Life. 


The  call  is  in  progress,  but  not  complete.  And 
here  I  desire  yon  to  give  special  attention  to  "  apt- 
ness to  teach."  This,  I  think,  implies  two  things — 
( 1. )  Native  talent,  natural  ability ;  such  as  with  due 
culture  will  enable  one  to  comprehend  and  expound 
gospel  mysteries.  (2.)  Learning,  acquaintance  with 
these  truths;  so  that  he  can  explain  them  to  those 
who  desire  to  hear  them.  One  who  finds  himself  in 
possession  of  sufficient  natural  ability,  in  addition 
to  the  desire  described  above,  is  warranted  in  seek- 
ing that  intellectual  culture,  that  knowledge  and 
understanding  of  things,  secular  and  sacred,  that 
will  enable  him  to  help  men  and  Avomen  to  a  better 
understanding  of  the  things  concerning  the  king- 
dom of  God.  Before,  however,  anyone  can  decide 
the  question  of  his  "  aptness  to  teach,"  he  must 
have,  by  actual  trial,  determined  whether  or  no  he 
possesses  this  qualification.  A  man  may  be  a 
genius  of  the  highest  order,  be  distinguished  for 
the  extent  and  accuracy  of  his  theological  scholar- 
ship, and  still  be  far  from  "  apt  to  teach."  This  I 
regard  as  a  special  attainment  made  by  compara- 
tively few.  It  should  not,  therefore,  be  taken  for 
granted,  but  its  existence  should  be  demonstrated 
by  careful  experiment  in  teaching. 

1  have,  you  will  perceive,  given  you  but  two  ele- 
ments of  a  call  to  the  ministry,  but  my  sheet  is  full. 
Next  week  I  shall  direct  your  attention  to  a  third. 
Yours  affectionately,  D.  A.  W. 


To  a  Thcoloyical  SUidciit.  221 

III. 

Dear  Friend: — In  my  last  I  mentioned  two 
elements  of  a  call  to  the  ministry — a  desire  for  the 
work,  and  the  necessary  qualifications  for  it. 

3.  There  is,  however,  a  third  which  should  not  be 
overlooked.  I  mean  opportunity.  There  may  be 
this  desire,  there  may  also  be  native  talent  and  no 
insuperable  mental  or  moral  disqualifications  but 
opportunity  may  be  lacking,  and,  as  long  as  this  is 
the  case,  a  call  cannot  be  regarded  as  complete. 

The  opportunity  may  be  lacking  to  acquire  the 
necessary  culture.  The  money  needful  may  not  be 
attainable,  or  the  inquirer  may  be  under  such 
obligations  to  others  that  he  cannot  give  himself  to 
the  work  of  preparation.  God  does  not  require  a 
man  to  enter  the  ministry  until  he  first  gives  him 
opportunity  to  prepare  for  it.  If  a  young  man  is 
conscious  of  the  desire  which  constitutes  the  first 
element  of  a  call,  conscious  of  possessing  native 
talent  sufficient,  conscious  of  no  insuperable  dis- 
qualification, and  still  lacks  the  opportunity  referred 
to  above,  let  him  wait  patiently.  If  God  desires 
his  service  in  the  ministry,  he  will  open  up  the  way. 

But  the  needed  learning  may  have  been  acquired, 
and  opportunity  still  be  lacking  to  enter  on  the 
work  of  the  ministry.  Existing  obligations  may 
keep  the  inquirer  in  other  work,  or  the  door  may  be 


222  A  Busy  Life, 


shut  so  that  he  cannot  enter  in.  God  does  not  call 
on  men  to  break,  disregard,  or  be  unfaithful  to 
existing  obligations.  When  it  is  his  pleasure  that 
they  should  enter  into  a  new  branch  of  his  service, 
he  sets  before  them  on  open  door,  which  no  man 
can  shut. 

When  these  three  things  exist  in  the  case  of  any 
man  of  God,  I  think  he  may  regard  his  call  as 
complete.  If  he  desires  to  be  engaged  in  the  work, 
with  a  constraining,  considerate,  disinterested^ 
earnest,  abiding  desire:  if  he  possesses  the  qualifi- 
cations described  by  the  apostle ;  if  full  opportunity 
has  been  afforded  him,  then  he  may  regard  himself 
as  not  only  really  and  truly,  but  fully  and  completely, 
called  of  God  to  the  ministry  of  the  word.  He  not 
only  may  go  forward,  but  it  is  at  his  peril  that  he 
holds  back.  Let  him  submit  the  evidences  of  his 
call  to  the  elders  of  the  church;  it  then  becomes 
their  duty,  being  satisfied  of  its  validity,  to  ordain 
him  to  the  work  of  the  ministry,  and  to  certify  him 
to  the  church  and  to  the  world  as  one  called  of  God. 
He  can  go  forth  claiming  the  promises  and  rejoicing 
in  his  work.  • 

And  here  I  ask  your  attention  to  the  following 
earnest  words  from  an  "Address  to  Students  of 
Divinity,"  by  the  famous  John  Brown,  of  Hadding- 
ton. I  find  it  prefixed  to  his  "System  of  Theology," 
a  work  which   ought  to  be  in  the  library  of  every 


To  a   Theologirdl  ShidruL  228 


minister  and  student  of  theology,  but  of  wliicli  i 
have  never  seen  but  a  single  copy.  He  says:  "Take 
heed  that  your  call  from  Christ  and  his  Spirit  to 
your  ministerial  work  be  not  only  real,  but  evident. 
Without  this  you  can  neither  be  duly  excited  ov 
encouraged  to  your  work;  nor  hope,  nor  pray  for 
divine  success  in  it;  nor  bear  up  aright  under  the 
difficulties  you  must  encounter,  if  you  attempt  to  be 
faithful.  If  you  run  unsont  by  Jesus  Christ  and 
his  Spirit,  in  the  whole  of  your  ministrations  you 
must  act  the  part  of  a  thief  and  a  robber,  a 
pretended  and  treacherous  ambassador  of  Christ 
and  his  Father,  and  a  murderer  of  men's  souls,  not 
profiting  them  at  all.  What  direction,  what  support, 
what  assistance,  what  encouragement,  what  reward, 
can  you  then  expect?  Ponder,  therefore,  before 
God.  Have  you  taken  this  honor  to  yourselves?  or 
were  you  called  of  God  as  was  Aaron?  Has  Jesus 
Christ  sent  you  to  preach  the  gospel,  and  laid  upon 
you  a  delightful  and  awful  necessity  to  preach  it?" 
These  are  weighty  words,  and  demand  your  serious 
consideration.  One  thing  more:  Do  not  be  in  haste 
to  complete  your  theological  studies.  Take  plenty 
of  time.  Make  thorough  work.  Be  sure  you  are 
familiar  with  your  Hebrew  Bible  and  Greek  testa- 
ment. Go  to  the  bottom  of  the  great  questions 
that  will  often  rise  and  demand  an  answer.  See 
that  you  are  well  established  in  Ihe  faith,  that  you 


224  A  Bus7j  Life. 


fully  understand  it,  and  can  make  its  principles 
plain.  By  work  in  the  prayer  meeting  Sabbath- 
school  and  elsewhere  acquire  all  possible  "aptness 
to  teach,"  so  that  when  you  enter  on  official  duty 
you  may  be  a  workman  that  needeth  not  to  be* 
ashamed. 

Praying  that  the  richest  blessings  of  a  covenant- 
keeping  God  may  descend  and  rest  upon  -  you,  I 
remain,  Yours  affectionately, 

D.  A.  W. 


TO  A  YOUNG  MINISTER 
I. 

Dear  Brother: — I  see  in  the  papers  that  you 
have  been  ordained  to  the  office  of  a  minister  of  the 
gospel  and  installed  as  pastor  of  a  congregation  of 
Christian  people.  I  have  thought  that  I  could  give 
you  some  hints  in  respect  to  your  work  which  would 
be  valuable  to  you,  and  hence  I  Avrite  you  at  this 
time. 

Your  work  as  a  preacher  is  to  teach  men  the  gos- 
pel of  the  grace  of  God.  You  may,  on  different 
occasions,  give  men  instruction  on  other  subjects, 
but  this  does  not  belong  to  your  ministerial  work. 
I  have  no  hesitation  in  saying  that  you  should  con- 
fine yourself  to  this  grand  old  subject.  In  illus- 
trating and  expounding  the  way  of  salvation  through 
Jesus  Christ  you  will  find  ample  scope  for  all 
your  powers,  and  enough  to  do  to  occupy  all  your 
time. 

In  respect  to  the  gospel,  I  desire  to  impress  upon 
your  attention  the  importance  of  ascertaining  pre- 
cisely what  it  is,  and  of  placing  it  before  the  people 
with  the  utmost  fulness  and  clearness.  One  would 
think  that  the  most  careless  reader  of  the  Bible 
16  (225) 


226  A  Busy  Life. 


could  not  fail  to  know  the  gospel  exactly.  Yet,  if 
you  will  talk  a  little  with  Christian  people  of  aver- 
age intelligence,  and  note  carefully  statements  which 
you  will  see  in  print  and  hear  from  the  pulpit,  yon 
will  find  prevalent  very  indistinct  and  inadequate 
views  of  the  subject.  The  preacher  undertakes  to 
prescribe  for  the  spiritual  diseases  of  his  people,  and 
he  ous^ht  to  make  his  prescription  correct  in  every 
particular.  Study  the  subject  carefully.  Go  to 
your  Bible.  Examine  every  scripture  that  bears  on 
the  gospel,  every  illustration  of  it,  every  allusion  to 
it.  Be  sure  that  you  have  the  full  Bible  doctrine. 
Beware  of  taking  a  part  for  the  whole ;  of  confound- 
infif  thinofs  that  differ,  and  of  makino^  distinctions 
where  there  is  no  difference.  Study  carefully  the 
expositions  which  the  great  lights  of  the  Christian 
church  have  given  of  it.  Best  content  only  when 
you  are  assured  that  you  have  found  the  truth,  and 
the  whole  truth  on  the  subject.  Having  found  it, 
use  all  diligence  to  teach  it  clearly  to  your  people. 
If  you  adopt  the  methods  of  statement  and  illustra- 
tion employed  by  any  one  writer,  your  preaching 
will  become  tame  and  uninteresting  from  sameness. 
If,  however,  you  vary  your  modes  of  presentation 
to  set  forth  the  gospel  in  all  the  forms,  under  all  the 
aspects,  and  with  all  the  variety  of  the  Scriptures 
themselves,  your  preaching  will  constantly  be  new 
and  interesting.  The  more  closely  you  follow  the 
Bible,  the  more  varied  will  your  preaching  be. 


To  a   Young  Minister.  227 

There  are  certain  questions  connected  with  the 
gospel  whicli  trouble  many  serious  people.  Among 
them  one  of  the  most  prominent  is,  assurance  of  sal- 
vation. AYe  do  not  desire  to  live  in  doubt,  we  desire 
peace,  confidence,  hope.  We  all  shrink  from  living 
a  life  of  anxiety  in  respect  to  our  interest  in  Christ. 
As  soon  as  you  gain  the  confidence  of  your  people, 
and  they  begin  to  speak  freely  to  you,  you  will  find 
that  this  question  gives  many  much  trouble.  In  or- 
der to  be  prepared  to  help  inquirers,  you  must  mas- 
ter the  subject  thoroughly.  You  must  not  only  learn 
the  truth  as  it  is  presented  in  the  word  of  God,  but 
you  must  yoiu-self  live  in  the  enjoyment  of  that 
peace  that  passeth  all  understanding.  If  you  have 
not  attained  it,  you  will  be  but  a  poor  guide  to 
others.  Being  justified  by  faith,  having  peace  wdth 
God,  and  rejoicing  in  the  hope  of  glory  of  God,  you 
will  be  able  to  lead  others  successfully  into  the  same 
land  of  light  and  joy.  Early  in  my  ministry  I  was 
much  troubled  with  this  question.  Through  the  in- 
structions of  the  fathers  of  our  church  (some  of 
whom  have  fallen  asleep),  and  the  writings  of  Er- 
skine  and  Anderson,  I  was  led  to  a  full  comprehen- 
sion of  the  truth,  and  I  feel  sure  that  afterwards  my 
preaching  and  intercourse  with  inquirers  was  much 
more  effective  for  good.  You  may  rest  assured,  my 
dear  brother,  that  you  will  be  far  from  doing  the 
work  which  you  may  and  ought  to  do,  if  you  do  liot 


228  A  Busy  Life. 


attain  to  clear  and  correct  views  of  this  subject,  and 
to  that  habitua,!  peace  with  God  which  ruled  in  the 
hearts  and  minds  of  primitive  Christians.  But  I 
must  close.  Yours  fraternally, 

D.  A.  AV. 

II. 

Dear  Brother: — A  few  things  of  great  impor- 
tance additional  to  what  I  wrote  the  other  day  have 
suggested  themselves  to  me. 

"  Tire   law  is  our  school-master  to   brinor  us  unto 

o 

Christ,  that  we  might  be  justified  by  faith."  Men 
do  not  apply  to  a  physician  until  they  feel  themselves 
to  be  sick.  The  more  deeply  they  are  impressed 
with  the  dangerous  character  of  their  disease,  the 
more  promptly  and  earnestly  do  they  seek  some  one 
who  can  cure  them.  Men  do  not  seek  Christ,  they 
do  not  feel  any  personal  interest  in  the  gospel  until 
they  feel  that  they  need  a  Saviour.  They  do  not  feel 
that  they  need  a  Saviour  until  they  feel  themselves 
to  be  sinners,  guilty,  condemned,  helpless;  children 
of  wrath  and  heirs  of  hell.  They  do  not  feel  them- 
selves to  be  sinners  until  they  understand  something 
of  the  high  claims  of  the  law  under  which  they  live, 
and  God's  infinite  holiness  and  justice.  In  God's 
perfect  law,  in  the  light  of  that  commandment  which 
is  exceeding  broad,  men  may  see  themselves  as  God 
sees  them — dead  in   trespasses  and  in  sins.      Hence, 


To  a  Young  Minister.  229 

iu  bringing  men  to  Clirist  we  must  preach  the  L'lw. 
We  must  unfokl  it  in  all  its  grandeur,  authority, 
purity  and  spirituality;  we  must  exhibit  God  as 
holy  and  just;  we  must  help  men  to  see  that  sin  is 
an  abominable  thing  in  God's  sight;  and  that  be- 
cause of  the  sin  that  is  in  them  the  wrath  of  God 
abideth  on  them.  We  mitst,  however,  be  careful  not 
to  preach  the  law  as  a  way  of  life,  or  as  a  covenant 
of  works.  Men  are  prone  to  seek  life  by  obedience 
to  the  law.  One  of  the  first  movements  of  the  con- 
victed sinner  is  to  reform  his  life,  mend  his  ways, 
become  a  better  man,  and  thus  secure  God's  favor. 
AVe  must,  however,  press  on  them  the  utter  hopeless- 
ness of  obtaining  salvation  in  this  way;  they  cannot 
come  up  to  the  requirements  of  his  most  holy  law, 
and  if  they  could,  there  is  no  satisfaction  which  they 
can  possibly  make  for  the  sins  of  the  past.  We  must 
so  preach  the  law  as  to  drive  men  from  it  as  a  way 
of  salvation,  and  bring  them  to  Christ,  who  is  the 
end  of  the  law  for  righteousness  to  every  one  that 
believeth.  If  Ave  lead  men  to  rest  in  the  law,  we 
deceive  them;  if  they  are  not  driven  from  it  to  Christ 
they  perish. 

The  first  and  great  work  of  the  gospel  minister  is 
to  bring  souls  to  Christ.  The  inquiring  sinner, 
crushed  under  a  load  of  guilt,  needs  Christ  at  once. 
We  should  point  him  to  the  Lamb  of  God,  and  exhort 
him  to  flee   to  him  without  a  moment's  delay.     We 


230  A  Busy  Life. 


should  put  nothing  between  the  inquirer  and  Christ. 
We  should  put  every  obstacle  out  of  his  way.  We 
should  by  all  means  help  him  to  the  only  Saviour. 
He  may  reform  his  life,  he  may  make  a  personal 
profession  of  faith,  he  may  take  his  place  with  the 
people  of  God  in  all  Avorship  and  all  service,  and 
still,  if  he  is  not  in  Christ,  he  is  a  child  of  wrath 
still  under  the  curse.  Hence,  in  this  way  do  all  you 
can  to  bring  sinners  to  the  Saviour. 

The  believer  is  one  with  Christ,  he  is  justified,  a 
saint,  a  child  of  God,  an  heir  of  heaven,  a  king  and 
a  priest  unto  God,  a  temple  of  the  Holy  Ghost.  Once 
in  Christ  he  is  with  Christ  in  heavenly  places.  In 
preaching  godly  living  to  a  Christian  people,  I  think 
it  is  a  matter  of  great  importance  to  lead  them  to 
look  upon  themselves  as  justified,  as  children,  saints, 
kings  and  priests.  This  done,  with  what  tremen- 
dous power  comes  the  apostolic  exhortation  to  walk 
worthy  of  the  vocation  wherewith  we  are  called.  If 
we  are  saints,  certainly  it  is  fitting  that  we  should 
live  as  becometh  saints,  and  this  certainly  includes 
holiness  in  all  manner  of  conversation.  If  he  has 
done  so  much  for  us,  redeemed  us  with  his  own 
blood,  raised  us  up  together  with  himself,  and  made 
us  sit  together  wdth  him  in  heavenly  places,  surely  it 
is  fitting  that  we  trust  him  implicitly,  love  him 
supremely,  and  serve  him  devotedly,  walking  in  all 
his   commandments  and  ordinances  blameless.     In 


To  a  Young  Minister.  231 

developing  these  grand  themes  intended  for  the 
perfecting  of  the  saints,  your  preaching  will  be  in 
no  danger  of  becoming  tame  and  uninteresting. 
There  will  be  no  sameness  about  it  if  only  you  ex- 
hibit the  truth  in  all  the  varied  forms  and  relations, 
and  with  all  the  varied  illustrations  which  we  find  in 
the  Bible.  Yours  fraternally, 

D.  A.   W. 
III. 

Dear  Brother: — In  addition  to  your  duties  as 
pastor  and  teacher  you  also  sustain  the  relations  of 
an  elder,  and  hence  have  work  to  do  in  the  manage- 
ment of  the  affairs  of  the  church.  As  an  elder  you 
are  on  a  footing  of  perfect  equality  with  the  other 
members  of  the  session.  You  are  officially  neither 
the  inferior  nor  the  superior  of  any  one  of  them, 
except  in  this,  that,  according  to  the  provisions  of 
our  Book  of  Discipline,  you  are  the  permanent  moder- 
ator of  your  session,  and  hence  enjoy  the  peculiar 
rights  which  belong  to  this  office.  In  the  Presby- 
tery, the  Synod,  and  the  Assembly,  the  ruling  elder, 
as  we  call  him,  is  your  official  equal.  His  rights 
and  privileges  in  all  matters  of  government  are 
identical  with  your  own.  In  the  church  courts  you 
are  an  elder  and  nothinsf  more. 

This  being  the  case,  it  is  evident  that  you  have 
no  right  to  control  your  session,  unless  you  can  do 
it  by  virtue  of   superior  wisdom  and  intelligence. 


232  A  Busy  Life. 


It  is  not  for  you  any  more  than  for  another  ekler  to 
force  your  views  on  the  session,  and  crowd  them 
through  whatever  the  other  members  may  think. 
You  are  quite  a  young  man ;  you  have  liad  absolutely 
no  experience  in  the  performance  of  the  duties  of 
an  elder;  you  have  formed  certain  notions  as  to 
what  ought  to  be  and  what  ought  not  to  be  in  a 
congregation.  Some  of  these  notions  are  doubtless 
very  good,  but  some  of  them  are  likely  to  be  very 
crude.  In  five  years  from  now  they  wall  be  very 
much  modified,  and  you  wdll  be  disposed  to  smile  at 
many  things  which  you  may  now  think  are  very 
wise.  Still  more,  plans  and  methods  which  worked 
admirably  in  another  congregation,  with  different 
elders,  and  among  a  people  in  many  respects  very 
different  from  yours,  might  be  very  unsuitable  in 
your  church.  Besides,  your  session  contains  some 
men  of  great  piety,  wisdom  and  intelligence,  who 
have  long  and  large  experience  as  elders,  and  who 
understand  the  peculiarities  of  the  people  perfectly. 
It  would,  it  seems  to  me,  be  but  little  short  of 
impertinence  in  you  to  go  before  that  session  with 
new  plans  and  methods,  determined  to  force  them 
through.  You  may  succeed.  Many  of  them  will 
be  loth  to  offend  you  or  unwilling  to  oppose  a 
measure  on  which  you  seem  to  be  set,  and  acquiesce, 
yet  their  judgments  not  be  convinced.  Y^ou  cannot 
expect   such    men    to    co-operate    very    heartily   in 


To  a   Young  Minisier.  233 

carrying  out  measures  of  Avliose  wisdom  they  are  in 
doubt.  Without  their  co-operation  you  will  be  in 
danorer  of  failure.  Failure  would  brinor  mortifica- 
tion  to  yourself  and  destroy  your  influence  with 
your  people;  crimination  and  recrimination  would 
inevitably  follow,  and  Avhen  such  a  state  of  things 
exists  the  pastoral  relation  is  not  likely  to  be  very 
permanent.  I.  am  fully  persuaded  that  young 
ministers  leave  the  congregations  in  which  they 
first  settle,  at  so  early  a  day,  chiefly  for  this  reason. 
It  is  your  duty  to  study  carefully  the  circum- 
stances and  wants  of  your  people,  and  to  devise 
ways  and  means  for  the  promotion  of  their  spiritual 
welfare.  Whatever  your  plans  may  be,  bring  them 
before  your  elders  as  suggestions.  If  you  bring 
them  forward  as  measures  in  relation  to  which  your 
own  mind  is  fully  settled,  and  take  the  place  of  an 
advocate,  you  forestall  free  discussion.  Opposition 
to  them  will  look  like  opposition  to  you.  You  w^ll 
not  be  likely  to  learn  all  the  facts  bearing  on  the 
case.  If,  however,  your  views  are  submitted  as 
queries  or  suggestions,  the  way  is  open  for  full  and 
free  discussion;  if  time  is  taken  to  deliberate,  you 
will  come  to  see  that  your  views  are  not  wise,  or  ill- 
timed,  and  the  way  will  be  open  for  you  to  drop  the 
matter  altogether,  or  postpone  it  to  a  more  conven- 
ient time.  Or,  your  elders  Avill  be  fully  persuaded 
of  the  soundness  of  your  opinions,   cordially  adopt 


234  A  Busy  Life. 


them  and  do  their  utmost  to  cany  them  out.  If 
they  succeed,  your  policy  becomes  permanent;  if 
they  fail,  the  elders,  all  together,  bear  the  respon- 
sibility. I  have  found,  in  many  localities,  men  of 
wonderful  wisdom  among  the  eldership.  They  are 
commonly  modest  men,  and  yet  men  of  unbounded 
influence  in  the  neighborhood.  If  you  study  care- 
fully the  character  and  standing  of  the  membeis  of 
your  session,  you  will  likely  find  one  or  more  from 
whom  you  may  learn  much,  and  who,  if  cordially 
sustaining  you,  will  be  to  you  a  tower  of  strength ; 
if  against  you,  you  will  remain  where  yoa  are  but  a 
short  time.  Look  out  such  men .  Become  familiar 
with  them.  Draw  them  out.  Learn  their  views 
and  feelings.  Talk  over  with  them  your  plans  and 
schemes.  Find  out  their  opinions  about  them. 
Be  very  sure  you  are  right ;  be  very  sure  of  the  sup- 
port of  the  other  elders  and  of  the  people;  if  you 
decide  to  act  contrary  to  the  convictions  of  such 
men,  carefully  reconsider  the  whole  matter,  and 
take  plenty  of  time  for  it  before  you  come  to  such  a 
conclusion.  Wishing  you  a  successful  pastorate,  I 
remain,  Yours  fraternally, 

D.  A.  W. 
IV. 

Deae  Brother: — There  is  a  prevailing  feeling 
that  the  whole  work  of  the  preacher  must  be  per- 
formed  in   the    pulpit.       Hence,  many,  to  a   great 


To  a  Young  Minister.  235 

extent,  excuse  themselves  from  the  more  private 
preaching.  This,  however,  is  not  according  to  apos- 
tolic practice.  Paul  in  his  address  to  tlie  Ephesian 
elders  speaks  of  having  taught  "publicly  and  from 
house  to  house,"  and  of  "warning  every  one,  night 
and  day,  with  tears.  "Thus  he  labored  in  the  gospel 
of  God.  The  most  successful  ministers  in  all  ages 
have  followed  his  example  in  this  thing.  My  own 
observation  has  satisfied  me  that  no  part  of  one's 
ministry  is  so  effective  as  the  personal  dealing  of 
man  with  man.  He  who  neglects  it,  fails  to  use 
one  of  the  most  important  elements  of  power.  Let 
me,  therefore,  press  on  you  the  importance  of  doing 
your  utmost  to  attain  excellence  in  this  department 
of  your  work.  Study  it.  Pray  for  wisdom,  strength 
and  grace  to  help  you  in  it.  Talk  with  old  ministers 
about  it,  and  avail  yourself  of  the  lessons  of  their 
experience.  At  first  you  may  fail ;  but  do  not  be 
discouraged;  try  again  and  again,  with  the  fixed  de- 
termination not  to  fail,  and  at  last  success  will  crown 
your  efforts.  Guard  against  frivolity  when  among 
your  people.  Do  not  fall  into  the  habit  of  making 
all  your  visits  merely  social.  In  this  way  we  are 
in  danger  of  wasting  many  hours  and  days  of  pre- 
cious time.  Aim  to  know  the  views  and  feelings  of 
every  one  of  your  people.  Be  specially  attentive  to 
the  young.  You  may  set  it  down  as  a  fact,  that 
every  young  man  and  woman,  yes,   every   boy  and 


236  A  Busy   Life 


girl  old  enougli  to  think  in  your  charge,  who  has 
not  been  brought  to  Christ,  is  interested  in  spiritual 
things.  Young  people  are  commonly  timid.  They 
shrink  from  speaking  of  these  things  and  yet  long, 
many  times  with  an  unutterable  longing,  to  unbosom 
themselves  to  some  one  in  whom  they  can  trust  and 
who  can  help  them.  Culti^Tlte  their  confidence. 
Talk  kindly  to  them.  Beware  of  repelling  them 
with  coldness  or  severity.  It  is  your  business  to 
take  them  by  the  hand  and  lead  them  to  Jesus.  Do 
not  neglect  the  sick;  study  how  to  cheer,  comfort 
and  encourage  them.  Aim  so  to  conduct  your  visits 
that  your  words  may  do  them  good.  To  talk  and 
pray  with  the  sick  profitably  is  a  very  high  attain- 
ment. Do  not  rest  content  until  you  have  made  it. 
If  you  fail  in  this  part  of  your  Avork,  you  can  hardly 
be  a  success  as  a  pastor,  and  you  Avill  have  no  very 
strong  hold  on  the  affections  of  your  people. 

Be  careful,  however,  that  you  do  not  fall  into  the 
opposite  and  equally  dangerous  extreme  of  under- 
valuing your  pulpit  Avork,  and  of  giving  almost  ex- 
clusive attention  to  pastoral  duties.  It  has  been 
said  that  feebleness  in  the  pulpit  is,  in  the  estima- 
tion of  his  people,  the  unpardonable  sin  in  a 
preacher.  However  this  may  be,  it  exerts  a  tre- 
mendous influence  in  in  j  iiring  his  reputation  and  in- 
fluence. On  the  contrary,  a  man  who  habitually 
preaches  ably,  is  all  th  e  more  welcome  in  the  homes 


To  ((,   Young  3Iinisfcr.  237 


of  his  people,  and  at  the  bedside  of  the  sick,  and  his 
words  have  all  the  greater  weigiit  when  he  talks  in 
private  to  one  whom  he  wishes  to  impress  with  the 
truth.  Not  unfrequently  the  remark  may  be  heard, 
"  Our  minister  is  a  good  man,  but ."  His  peo- 
ple love  him  and^ — pity  him,  not  love  him  and  honor 
him.  Such  a  man's  influence  will  not  be  very  ex- 
tensive. Be  sure,  therefore,  that  you  take  all  neces- 
sary time  to  prepare  for  the  pulpit.  Keep  up  your 
habits  of  study.  Give  your  forenoons  to  this  work, 
unless  unavoidably  hindered.  Let  your  people 
know  that  you  desire  the  first  half  of  every  day  to  be 
uninterrupted,  and  they  will  respect  your  wishes. 
The  afternoons  will  ordinarily  be  sufficient  for  pas- 
toral work.  Your  congregation  must  be  widely 
scattered  indeed,  if  it  is  often  necessary  for  you  to 
leave  home  in  the  forenoon.  Do  not  confine  your 
reading  to  the  subjects  on  which  you  are  preparing 
a  sermon.  Your  reading  should  take  a  much  wider 
range  and  be  much  in  advance  of  the  subject  to  be 
discussed  the  next  Sabbath.  Never  preach  on  a  sub- 
ject you  do  not  fully  understand.  Never  commence 
to  write  a  sermon  on  a  subject  until  you  have  care- 
fully studied  it  and  mastered  it.  I  have  found  it 
work  well  to  select  my  subjects  weeks  in  advance, 
and  to  keep  working  them  up  ahead,  so  that  when 
I  come  to  prepare  a  sermon  for  the  next  Sabbatli  the 
work  of  investigation  and   arrangement  has  already 


238  A  Busy  Life. 


been  completed,  and  nothing  remains  but  to  write 
out  or  make  an  extended  brief  of  matter  already  col- 
lected and  arranged.  But  I  must  stop.  Hoping 
that  these  hints  may  be  profitable  to  you,  I  remain, 
Yours  fraternally, 

D.  A.  W. 


938.21 


COLUMBIA  UNIVERSITY 


0035520272 

vass 


BRiniE  DO  NOT 
PHOTOCOPY 


